r/ 


/—J 


T^—f^'^ 


THEOLOGICAL  SEMINARY, | 
Princeton,  N.  J.  f 


I     Scudder,    Henry,    d.    1659 


The   Christian's   daily  walk, 
I        m  holy  security  and  peace 


>Q«^ 


\ 


THE 


CHRISTIAN'S  DAILY  WALK, 


IN   HOLY 


SECimiTY  AND  PEACE. 


By  henry  SCUDDER, 

Late  Minister  of  Collingborn  Ducis,  in  Wiltshire 
Recommended  by  Dr.  Owen  and  Mr.  Baxter. 


Thine  ears  shall  hear  a  voice  behind  thee,  saying,  This  is  the  Way,  walk  ye  in  it.' 
Isaiah  xxx.  21. 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION. 


CONTENTS.  ^ 


PAOB 

Dr.  Owen's  Recommendation,  ----------      9 

Mr.  Baxter's  Recommendation,    ---------    H 

Mr.  Davenport's  Epistle,      ----------.13 

CHAPTER  I. 

OF   WALKING   WITH    GOD. 

Introduction, ----21 

Section  1.  Wherein  it  consists,     ---------21 

Sect.  2.  Reasons  for  this  Holy  Practice, 24 

Sect.  3.  The  universal  Obligation  to  it, 27 

CHAPTER  II. 

OF   BEGINNING   THE    DAY    WITH    GOD. 

Sect.  1.  How  to  awake  with  God,  by  pious  Meditation  and 

Thanksgiving,    ------ 29 

Suitable  Reflections  on  Apparel,  and  Rules  con- 
cerning it, - 30 

Sect.  2.  By  renewed  Faith  and  Repentance,  self-examina- 
tion and  Prayer,     ----------32 

Sect.  3.  Directions  concerning  Prayer,  &c.     -----    36 

Sect.  4.  Signs  of  worldly-mindedness  in  holy  Duties,  and 

Remedies  against  it,    -    -    - 37 

CHAPTER  III. 

Sect.  1.  General  Directions  for  Walking  with  God  in  the 

Progress  of  the  day, >..-43 

Sect.  2.  Special  Duties  of  Superiors  and  Inferiors,  -    -    -    45 

Sect.  3.  Of  Bodily  Refreshment  and  Recreations,    -    -    -    47 

(1.)  Rules  concerning  Eating  and  Drinking,      -    -    -    47 

(2.)  Rules  concerning  Recreations,  -------47 

3 


•i 


CONTENTS. 


CHAPTER  IV. 


OF    RELIGIOUS    FASTING. 


PAGE 

Sect.  1.  The  Nature  of,  and  Reasons  for,  religious  Fasts,  -    49 

Sect.  2.  Special  Directions  concerning  them,  -----    55 

Helps  to  Self-examination,    --------70 

(1.)  From  God's  holy  Law, 70 

(2.)  From  the  Gospel  of  Christ, 71 

(3.)  Of  Humihation  and  Self-judging  for  Sin,     -     -     -     72 
(4.)  Directions   for    Obtaining    Pardon   of   Sin,   and 

PoAver  over  it,    -----------73 

(5.)  The  Benefits  of  rehgious  Fasting,  &c.    -    -    -    -    80 


CHAPTER    V. 

OF   THE    lord's    DAY,    OR    CHRISTIAN    SABBATH. 

(1.)  The  Divine  Institution  of  the  Lord's  Day,  -    -    -  85 

(2.)  Directions  for  the  religious  Observance  of  it,  -    -  85 
(3.)  The  Nature  and  Design  of  Baptism  and  the  Lord's 

Supper, 88 

Directions  relating  thereunto, 90 

(4.)  Motives  to  keep  holy  the  Lord's  Day,    -    -    -    -  93 

CHAPTER  VI. 

Directions  how  to  end  the  Day  with  God,  -    -    -    94 
y^     Rules  concerning  Sleep, 95 

CHAPTER   VII. 

OF   WALKING    WITH    GOD    ALONE. 

Sect.  1.  Rules  concerning  Solitude,  --------96 

Sect.  2.  Of  Reading  the  Word  of  God,  and  other  good 

Books, 98 

Sect.  3.  Of  Meditation,    -    -    - 102 

(1.)  Directions  concerning  it,  ---------  103 

(2.)  The  Necessity  and  Use  of  it, 108 


CONTENTS. 


CHAPTER  VIII. 


OF    KEEPING    COMPANY. 


Sect.  1.  Rules  concerning  Company  in  general,  -    -    -    -  109 

Sect.  2.  Cautions  and  Directions  as  to  evil  Company,  -    -  116 
Sect.  3.  Directions  with  respect  to  good  Company,  or 

Christian  Fellowship,  ---------  118 


CflAPTER  IX. 


RULES    FOR    OUR    RELIGIOUS    CONDUCT   IN    PROSPERITY. 

(l.)In  shunning  those  Sins  to  which  we  are  most 

prone  in  Prosperity, --  123 

(2.)  In  attending  to  those  Duties  which  Prosperity 

especially  calls  for, -__.  124 

Sect.  1.  Professed  Praise  and  Thanksgiving  to  God,     -    -  124 
(l.)and  (2.)  How  and  for  what.  Praise  and  Thanks- 
giving is  to  be  offered,     --------  124 

(3.)  The  Evil  of  Unthankfulness, 126 

(4.)  Motives  to  the  Duty  of  Thankfulness,   •-     -    -    -  127 

(5.)  Impediments  to  Thankfulness,  -------  128 

(6.)  Helps  to  Thankfulness, 129 

(7.)  Signs  to  know  when  God  gives  good  Things  in 

Love, 132 

Sect.  2.  Real  Proofs  of  Gratitude,  by  using  it  to  his  Glory,  134 


CHAPTER  X 


DIRECTIONS    FOR    WALKING    WITH    GOD    IN    ADVERSITY. 

(1.)  Rules  concerning  light  Crosses,    ------  136 

(2.)  Directions  how  to  bear  all  Afflictions  well,  -    -    -  136 

1.  Remedies  against  sinful  Anger,     ------  137 

2.  The  Cure  of  Worldly  Grief, 140 

(3.)  The  Nature  of  Christian  Patience, 140 

(4.)  Motives  to  it, 141 

(5.)  Means  to  gain  Christian  Patience,      -----  142 
(6.)  Of  bearing  Afflictions  thankfully  and  fruitfully    -  152 

1# 


CONTENTS. 


CHAPTER  XI. 


OP   UPRIGHTNESS. 


PAGE 


Sect.  1.  The  Necessity  of  Uprightness  in  ReHgion,  -    -    -  154 

Sect.  2.  The  Description  of  it, 155 

Sect.  3.  Rules  to  judge  of  our  Uprightness  by,   -    -    -    -  159 

Sect.  4.  Particular  Marks  of  Uprightness  and  Hypocrisy,  160 
Sect.  5.  Dissuasives    from    Hypocrisy,   and    Motives    to 

Uprightness, 172 

Sect.  6.  Means  to  subdue  Hypocrisy  and  promote  Up- 
rightness,    177 

CHAPTER   XII. 


OP   LAWFUL   CARE,    AND    FREEDOM    FROM    ANXIOUS    CARE. 

Sect.  1.  The  Description  of  lawful  Care, 183 

Sect.  2.  Signs  of  immoderate  Care,  --------  185 

Sect.  3.  The  Duty  of  quiet  Trust  in  God, 186 

Sect.  4.  Reasons  against  anxious  Care,  and  for  cheerful 

Trust  in  God, 188 

Sect.  5.  Means  to  attain  quieting  Confidence  in  God,  -    -  193 


CHAPTER  XIII. 


OF   THE    PEACE    OF   GOD. 


Sect.  1.  The  Nature  and  Excellency  of  it, 194 

Sect.  2.  Further   Excellencies    and  Advantages    of  the 

Peace  of  God, 202 


CHAPTER  XIV. 


OF   THE    IMPEDIMENTS    OF   PEACE. 

Sect.  1.  False  Hopes  and  false  Fears  described,  -  -  -  -  204 
Sect.  2.  The  Causes  of  Presumption  or  false  Peace,  -  -  206 
Sect.  3.  Several  Grounds  of  false  Peace  discovered  and 

removed, -  207 


CONTENTS. 


CHAPTER  XV. 


CONCERNING    FALSE    FEARS. 


PAGE 


Sect.  1.  Of  needful  holy  Fear, 223 

Sect.  2.  The  Springs  and  Cure  of  causeless  Fears,  -    -    -  224 
(1.)  Of  those  which  arise  from  natural  Distempers,    -  224 

(2.)  From  the  Greatness  of  Sin, 227 

Sect.  3.  Of  Fears  concerning  not  being  elected,  -    -    -    -  235 
Sect.  4.  Of  Fears  concerning  the  Sin  against  the  Holy 

Ghost, 238 

Sect.  5.  Of  Fears  arising  from  an  accusing  Conscience,   -  241 

Sect.  6.  Of  Fears  from  late  Repentance, 244 

Sect.  7.  Fears  of  Misusing  the  Means  of  Grace,  -     -    -    -  248 
Sect.  8.  Of  Fears  arising  from  Doubts  of  God's  Love,  -    -  249 

(l.)Because  of  Affliction, 250 

(2.)From  Want  of  Affliction, 251 

(3.)  From  inward  Horrors  and  Distresses,     -    -     -    -  252 

(4.)  From  the  Greatness  of  Afflictions, 255 

(5.)  Because  Prayers  are  not  answered, 258 

(6.)  From  the  Want  and  Weakness  of  Faith,     -    -    -  260 
Sect.  9.  Reasons  why   Christians   think    they  have    no 

Faith,  considered, 262 

(1.)  In  what  true  Faith  consists, 265 

(2.)  The  Difference  between  Faith  and  Assurance,     -  265 
(3.)  The  Nature  and  Properties  of  saving  Faith,     -    -269 

(4.)  True  Faith  discerned  by  its  Effects, 276 

Sect.  10.  Fears  concerning  the  Truth  of  Grace,    -    -    -    -278 

(1.)  Because  not  deeply  humbled, -  278 

(2.)  From  the   Intrusion  of   evil    and  blasphemous 

Thoughts, 283 

(3.)  From  the  Prevalence  of  some  gross  Sin,     -     -    -290 
(4.)  From  Want  of  affectionate  Sorrow  for  Sin,     -    -  292 

(5.)  From  Defects  in  spiritual  Duties, 294 

(6.)  From  Deadness  of  Affection  after  Duties,    -    -    -  295 
(7.)  From  the  greater  Improvement  of  others  in  Piety 

and  Holiness,      - 296 

(8.)  From  remaining  Hardness  of  Heart,  -    -    -    -    -  298 

Sectll.OfFears  of  Apostasy, 299 

(1.)  Who  may  apostatize, 299 

(2.)  Who  shall  persevere, "^00 

(3.)  How  far  Christians  may  decline  in  Grace,  -     -    -  301 
(4.)  The  Difference  between  the  Falls  of  the  Sincere 

and  the  Insincere, .---  305 

(5.)  Why  the  Faithful  shall  not  finally  apostatize,  -     -  307 


8  CONTENTS. 

PAGE 

Sect.  12.  Sundry  Doubts  removed;  in  particular,  about 

falling  from  Grace, 311 

(1.)  Fears  of  being  Hypocrites  only, 311 

(2.)  Because  of  the  Decay  of  Grace  and  Comfort,  -     -  312 

(3.)  Because  of  the  Apostasy  of  others, 315 

(4.)  From  not  being  able  to  endure  Persecution,  -  -  315 
(5.)From  the  Deceitfulness  of  the  Heart,  -  -  -  -317 
(6.)  From  sensible  Weakness  and  Despondencies,  -  317 
(7.)  From    not    performing    the    Condition    of    the 

Promises, 318 

(8.)  From  the  Want  of  such  Grace  as  God  has  pro- 
mised to  his  People,     ---------  322 

(9.)  From  the  Power  and  Number  of  Temptations,    -  324 
Sect.  13.  The  Christian's  Ground  of  Hope  against  all  Fears,  326 


CHAPTER  XVI. 


MEANS   TO   ATTAIN   THE    PEACE    OF    GOD. 

Sect.  1.  Errors  in  misjudging  of  a  Person's  State  removed,  328 
Sect.  2.  Rules  for  a  right  Judgment  of  ourselves,    -     -     -  329 
Sect.  3.  Directions  for  the  troubled  Conscience  in  Applica- 
tion to  Ministers  and  others,     ------  332 

Sect.  4.  Means  to  get  and  preserve  true  Peace,  -    -    -    -  335 


RECOMMENDATION 


REV.   DR.   OWEN. 


It  is  now  above  thirty  years  ago  since  I  first  perused 
the  ensuing  treatise.  And  although  until  upon  this 
present  occasion  I  never  read  it  since ;  yet  the  impres- 
sion it  left  upon  me  in  the  days  of  my  youth,  have 
(to  say  no  more)  continued  a  grateful  remembrance 
of  it  upon  my  mind.  Being,  therefore,  unexpectedly, 
upon  this  new  edition,  desired,  by  him  concerned 
therein,  to  give  some  testimony  unto  its  worth  and  use- 
fulness ;  I  esteem  myself  obliged  so  to  do,  by  the 
benefit  I  myself  formerly  received  by  it.  But  con- 
sidering the  great  distance  of  time  since  I  read  it,  and 
hoping  perhaps  that  there  might  be,  since  that  time, 
some  little  improvements  of  judgment  about  spiritual 
things  in  my  own  mind ;  I  durst  not  express  my 
thoughts  concerning  it,  until  I  had  given  it  another 
perusal :  which  I  have  now  done.  I  shall  only 
acquaint  the  reader,  that  I  am  so  far  from  subducting 
my  account,  or  making  an  abatement  in  an  esteem 
thereof,  that  my  respect  unto  it,  and  valuation  of  it  is 
greatly  increased ;  wherein  also  I  do  rejoice,  for 
reasons  not  here  to  be  mentioned.  For  although, 
perhaps,  some  few  things  might  be  expressed  in  difler- 
ent  words  or  order,  yet  there  is  generally  that  sound- 
ness and  gravity  in  the  whole  doctrine  of  the  book, 
that  weight  and  wisdom  in  the  directions  given  in  it 
for  practice,  that  judgment  in  the  resolution  of  doubts 
and  objections,  that  breathing  of  a  spirit  of  holiness, 
zeal,  humility,  and  the  fear  of  the  Lord,  in  the  whole; 
that  I  judge  and  am  satisfied  therein,  that  it  will  be 

9 


10  RECOMMENDATION  BY  THE  REV.  DR.  OWEN. 

found  of  singular  use  unto  all  such  as  in  sincerity 
desire  a  compliance  with  his  design  ;  namely,  such  a 
walking  with  God  here,  that  he  may  come  to  the 
enjoyment  of  him  hereafter.  I  know,  that  in  the  days 
wherein  we  live,  there  are  other  notions  esteemed 
higher  or  more  raised,  and  those  otherwise  expressed 
with  more  elegancy  of  words,  and  pressed  with  more 
appearing  strenuous  ratiocinations  than  those  con- 
tained in  this  book,  wherewith  the  generality  of 
professors  seem  to  be  more  taken  and  satisfied.  But 
for  my  part,  I  must  say,  that  I  do  find  in  this,  and 
some  other  practical  discourses  of  the  worthy  minis- 
ters of  the  age  past,  that  authority  and  powerful 
evidence  of  truth,  arising  from  a  plain  transferring  of 
the  sacred  sense  of  the  Scripture  in  words  and  expres- 
sions suited  to  the  experience  of  gracious,  honest,  and 
humble  souls,  that  the  most  accurate  and  adorned 
discourses  of  this  age  do  not  attain  or  rise  up  unto. 
Such,  I  say,  is  this  discourse ;  the  wisdom  and  ability 
of  whose  author  discover  themselves  from  first  to  last, 
not  in  expressing  his  mind  "  with  enticing  words  of 
man's  wisdom,"  but  in  evident  deduction  of  all  his 
useful  directions  from  express  testimonies  of  Scripture, 
in  such  a  way  as  to  give  light  unto  them,  without 
intercepting  the  influence  of  their  authority  on  the 
minds  and  consciences  of  the  readers.  I  shall  there- 
fore say  no  more,  but  that  if  those  into  whose  hands 
this  book  shall  come,  be  not  either  openly  or  secretly 
enemies  unto  the  whole  design  of  it,  as  being  "  alien- 
ated from  the  life  of  God  through  the  ignorance  that 
is  in  them,"  or  be  not  possessed  with  prejudices  against 
the  simplicity  of  the  gospel,  and  that  strictness  of 
obedience  it  requireth ;  they  will  find  that  guidance, 
direction,  and  spiritual  advantage,  as  having  their 
faith,  love,  and  obedience,  increased  and  improved 
thereby;  which  will  issue  in  the  praise  of  God's  grace, 
that  ought  to  be  the  end  of  all  our  writing  and  read- 
ing in  this  world. 

JOHN  OWEN. 
Feb.  24,  1673-4. 


RECOMMENDATION 


BY  THE 


REV.  RICHARD  BAXTER. 


Reader,  I  take  it  for  some  dishonour  of  our  age,  that 
such  a  book  as  this  should  need  any  man's  recom- 
mendation, to  procure  its  entertainment,  having  been 
so  long  known  and  so  greatly  approved  by  the  most 
judicious  and  religious  ministers  and  people,  as  it  hath 
been;  even  to  be  to  practical  Christians,  the  one  instead 
of  many,  for  the  ordering  of  their  daily  course  of  life, 
and  securing  their  salvation  and  well-grounded  peace. 
And  though  I  know  that  there  are  some  few  w^ords, 
especially  about  perseverance,  of  which  all  good 
Christians  are  not  fully  of  one  mind,  (and  I  never 
undertake  to  justify  every  word,  in  my  own  books,  or 
any  others,  while  we  all  confess  that  we  are  not  abso- 
lutely infallible ;)  yet  I  must  say,  (without  disparage- 
ment to  any  man's  labours,)  that  I  remember  not  any 
book  which  is  written  to  be  the  daily  companion  of 
Christians,  to  guide  them  in  the  practice  of  a  holy 
life,  which  I  prefer  before  this :  I  am  sure,  none  of 
my  own.  For  so  sound  is  the  doctrine  of  this  book, 
and  so  prudent  and  spiritual,  apt  and  savory  the 
directions,  and  all  so  fully  suited  to  our  ordinary 
cases  and  conditions,  that  I  heartily  wish  no  family 
might  be  without  it;  and  many  volumes  (good  and 
useful)  are  now  in  religious  people's  hands,  which  I 
had  rather  were  all  unknown  than  this.  And  I  think 
it  of  more  service  to  the  souls  of  men,  to  call  men  to 
the  notice  and  use  of  such  a  treasure,  and  to  bring 
such  old  and  excellent  writings  out  of  oblivion  and 
the  dust,  than  to  encourage  very  many  who  overvalue 

11 


12       RECOMMENDATION  BY  THE  REV.  RICHARD  BAXTER. 

their  own,  and  to  promote  the  multiplication  of  things 
common  and  undigested,  to  the  burying  of  more 
excellent  treatises  in  the  heap. 

Reader,  if  thou  wilt  make  this  book  (after  the 
sacred  Scripture)  thy  daily  counsellor,  and  monitor, 
and  comforter,  I  am  assured  the  experience  of  thy 
own  great  advantage,  and  increase  of  wisdom,  holi- 
ness, and  peace,  will  commend  it  to  thee  more  effec- 
tually than  my  words  can  do. 

Read,  love,  and  practise  that  which  is  here  taught 
thee,  and  doubt  not  of  thy  everlasting  happiness. 

RICHARD  BAXTER. 

Jan.  im,  1673-4. 


THE  EPISTLE 


TO  THE  READER 


The  searching  out  of  man's  true  happiness  has  exer- 
cised the  wits  and  pens  of  many  philosophers  and 
divines  with  a  different  success. 

1.  Some,  by  a  mistake  of  the  end,  have  erred  about 
the  means.  All  their  enterprises  have  ended  in  vanity 
and  vexation,  whilst  they  have  caught  at  the  shadow 
of  fruit  in  a  hedge  of  thorns,  and  have  neglected  the 
tree  itself,  whence  the  fruit  might  have  been  gathered 
with  more  certainty  and  less  trouble.  Man's  natural 
corruption  has  so  darkened  his  understanding,  Eph. 
ix.  18,  that  in  vain  have  the  wisest  men  sought  the 
happiness,  which  without  the  help  of  God's  word  and 
Spirit,  they  could  never  find.  Acts  xvii.  27.  And  his 
spiritual  appetite  and  taste  is  so  distempered,  that  he 
can  judge  of  the  chief  good  no  better  than  a  sick  man 
can  do  of  the  best  of  meats. 

2.  Others,  Eph.  i.  18,  having  the  eyes  of  their 
understanding  enlightened,  and  their  senses  exercised 
to  discern  both  good  and  evil,  Heb.  v.  12,  have  con- 
cluded, that  man's  true  happiness  consists  in  the  soul's 
enjoyment  of  God  by  a  holy  conformity,  and  sweet 
communion  with  him,  through  Christ  Jesus. 

2  13 


14  TO    THE    READER. 

For  what  else  is  true  happiness  than  the  enjoyment 
of  the  chief  good  ?  And  that  God  is  the  chief  good, 
appears  in  this,  that  all  the  properties,  which  exalt 
goodness  to  the  highest  perfection,  are  in  God  only. 
For  he  is  the  most  pure,  John  i.  5;  perfect,  universal, 
primary,  unchangeable,  communicative,  desirable,  and 
delightful  good.  Gen.  i.  31;  the  efficient,  pattern,  and 
utmost  end  of  all  good.  Gen.  i.  27;  without  whom  there 
is  neither  natural,  moral,  nor  spiritual  good  in  any 
creature,  1  Peter  i.  16.  Pro  v.  xvi.  4.  Matt.  xix.  17. 
Our  conformity  to  him,  the  apostle  Peter  expresses, 
when  he  says,  that  the  saints  are  "  made  partakers 
of  the  divine  nature,"  2  Peter  i.  4;  that  is,  "  they  are 
renewed  in  the  spirit  of  their  mind,  and  have  put  on 
the  new  man,  which  after  God,  is  created  in  right- 
eousness, and  true  holiness,"  Eph.  iv.  23, 24.  So  that 
they  have,  1.  A  new  light  in  their  understanding,  Col. 
iii.  10,  that  they  know  God,  not  only  as  Creator,  but 
as  Redeemer  also  of  the  world,  John  xvii.  3 ;  and 
whilst  they  "  behold,  as  in  a  mirror,  the  glory  of  the 
Lord,  with  open  face,  they  are  changed  into  the  same 
image  from  glory  to  glory,  as  by  the  Spirit  of  the 
Lord."  This  knowledge  is  begun  in  this  life,  in  the 
knowledge  of  faith,  Isa.  hii.  11,  and  shall  be  perfected 
in  the  life  to  come,  in  the  knowledge  of  sense,  Rom. 
viii.  24.  This  is,  in  a  glass  ;  that  shall  be  face  to  face, 
1  Cor.  xiii.  9,  12.  Secondly,  they  have  a  new  life  in 
their  will  and  affections  ;  that  is,  they  have  dispositions 
and  inclinations  in  their  hearts,  conformable  to  the 
directions  of  God's  holy  word.  This  the  apostle  Paul 
intended,  when  he  said  to  the  Romans,  that  they  had 
obeyed  from  the  heart,  the  form  of  doctrine,  where- 
unto  they  were  delivered,  Rom.  vi.  17;  that  is,  the 
word  is  as  a  mould  whereinto  being  cast,  they  are 


TO    THE    READER.  15 

fashioned  according  to  it.  Hence  it  is,  that  the  saints 
are  said  to  be  "  sealed  with  the  Holy  Spirit,"  Eph.  i. 
13,  because  as  the  seal  leaves  its  print  upon  the  wax, 
so  the  Spirit  makes  holy  impressions  in  the  soul :  this 
is  called  the  "  writing  of  the  law  in  our  hearts,"  Jer. 
xxxi.  32  ;  in  allusion  whereunto  the  apostle  compares  .^ 
the  hearts  of  believers  to  tables,  2  Cor.  iii.  2,  3;  and 
their  affections  or  conversation  to  an  epistle,  which  is 
said  to  be  read  and  understood  of  all  men  when  they 
walk  as  examples  of  the  rule,  2  Cor.  iii.  2. 

3.  Hence  it  is,  that  godliness  hath  a  self-suiticiency 
joined  with  it,  1  Tim.  vi.  6.  Because  the  Christian 
is  now  in  communion  with  God,  whose  face  when  a 
man  beholds  in  righteousness,  he  shall  be  satisfied  with 
his  image,  Psa.  xvii.  15.  Hence  comes  that  peace  of 
conscience,  joy  unspeakable  and  glorious,  and  that 
holy  triumph  and  exultation  of  spirit,  which  you  may 
observe  in  the  apostle  Paul  and  others,  Rom.  v.  1. 
1  Peter  i.  8.   Rom.  viii.  25. 

Having  briefly  shewed  what  this  conformity,  and 
communion  with  God  is,  I  will  add  one  or  two  more 
words  to  make  it  manifest,  that  only  those  are  truly 
happy  who  are  in  this  estate.  For,  1.  Man's  utmost 
end  is,  that  it  may  be  perfectly  well  with  him,  which 
he  can  never  attain  unto  without  communion  with 
God,  who  is  the  Father  of  spirits,  and  the  best  of 
goods.  Other  things  are  desired  as  subordinate  to 
this.  The  body  is  for  the  soul,  as  the  matter  for  its 
form,  or  the  instrument  for  its  agent.  Human  wisdom 
and  moral  virtues  are  desired,  not  for  themselves,  but 
for  the^fruit  that  is  expected  by  them,  as  glory,  plea- 
sure, and  riches.  Worldly  and  bodily  pleasures, 
excessively  desired,  are  as  drink  in  a  fever,  or  dropsy; 
better  it  is  to  be  without  the  malady  than  to  enjoy 


16  TO    THE    READER. 

that  remedy.  Riches  are  desired  not  for  themselves, 
but  for  the  conveniences  of  Hfe.  Life  is  not  so  much 
desired  for  itself  as  for  the  enjoyment  of  happiness, 
which  when  a  man  has  sought  in  the  labyrinth  of 
earthly  vanities,  after  much  vexation  and  disquietude 
of  spirit,  he  must  conclude,  that  it  is  only  in  that  truest 
and  chief  good,  which  is  the  fountain  whence  true  de- 
light first  flows,  and  the  object,  wherein  finally  it  rests. 
Secondly,  That  is  man's  happiness,  in  the  posses- 
sion and  enjoyment  whereof,  his  heart  rests  best 
satisfied.  So  far  a  man  is  from  true  happiness  as  he 
is  from  full  contentment  in  that  which  he  enjoys. 
The  bee  would  not  sit  upon  so  many  flowers,  if  she 
could  gather  honey  enough  from  any  one,  neither 
would  Solomon  have  tried  so  many  conclusions,  if 
the  enjoyment  of  any  creature  could  have  made  him 
happy.  Would  you  know  the  cause  why  so  many 
(like  Ixion)  make  love  to  shadows  and  leave  the  sub- 
stance, or  (that  I  may  speak  in  a  better  phrase)  Jer. 
ii.  13,  forsake  the  fountain  of  living  water,  and  dig  to 
themselves  broken  cisterns  that  will  hold  no  water  ? 
Briefly,  it  is  because  man,  who  in  his  pride  would 
have  seen  as  much  as  God,  is  now  become  so  blind 
that  he  sees  not  himself.  Gen.  iii.  5.  For  if  men 
knew  either  the  disposition  of  their  souls  by  crea- 
tion, or  the  indisposition  of  their  souls  by  corrup- 
tion, they  would  easily  escape  this  delusion.  1.  The 
soul  is  a  spiritual  substance,  whose .  original  is  from 
God,  and  therefore  its  rest  must  be  in  God ;  as  the 
rivers  run  into  the  sea,  and  as  every  body  rests  in 
his  centre.  The  noblest  faculties  are  abased,  not 
improved  ;  abused,  not  employed ;  vexed,  not  satisfied ; 
when  they  are  subjected  to  these  inferior  objects,  as 
when  Nebuchadnezzar  fed  among  beasts,  Dan.  iv.  29 ; 


TO    THE    READER.  17 

or,  as  when  servants  rode  on  horseback,  and  masters 
walked  hke  servants  on  the  ground,  Eccles.  x.  7. 

2.  Consider  the  soul  as  it  is  in  this  state  of  corrup- 
tion; nothing  can  now  content  it,  but  that  which  can 
cure  it.  The  soul  is  full  of  sin,  which  is  the  most 
painful  sickness ;  hence  the  prophet  compares  wicked 
men  to  the  raging  waves  of  the  sea,  that  is  never  at 
rest,  whose  waters  cast  up  mire  and  dirt,  Isa.  Ivii.  1. 
What  will  you  do  to  comfort  him  that  is  heart-sick  1 
Bring  him  the  choicest  delicates,  he  cannot  relish 
them ;  compass  him  about  with  merry  company  and 
music,  it  is  tedious  and  troublesome  to  him  ;  bring  him 
to  a  better  chamber,  lay  him  on  an  easier  bed :  all 
will  not  satisfy  him.  But  bring  the  physician  to  him, 
then  he  conceives  hopes ;  let  the  physician  cure  him 
of  his  distemper,  and  then  he  will  eat  coarser  meat,  with 
a  better  stomach,  and  sleep  on  a  harder  bed,  in  a  worse 
chamber,  with  a  more  cheerful  and  contented  heart. 

Just  so  it  is  with  a  guilty  conscience,  though  he  is 
not  always  sensible  of  it.  What  comfort  can  his 
friends  give  him,  when  God  is  his  enemy  ?  What 
delight  can  he  take  in  his  stately  buildings,  or  frequent 
visits,  who  may  expect,  even  this  night,  to  have  his 
soul  required  of  him,  and  be  made  a  companion  with 
devils?  Luke  xii.  20.  What  is  a  golden  chain  about 
a  leprous  person,  or  the  richest  apparel  upon  a  dead 
carcass  ?  Or,  what  comfort  will  a  costly  banquet 
yield  to  a  condemned  malefactor,  who  is  just  going 
to  execution?  Surely  no  more  than  Adam  found, 
when  he  had  sinned  in  the  garden.  Gen.  iii.  10,  or  than 
Haman  had,  when  Ahasuerus  frowned  on  him  in  the 
banquet,  Esth.  vii.  6 — 8.  On  the  other  side,  let  a  man 
be  at  peace  with  God,  and,  in  a  sweet  communion, 
enjoy  the  influence  of  heavenly  graces  and  comforts 
2* 


18  TO    THE    READER. 

in  his  soul,  lie  can  rejoice  in  tribulation,  Rom.  v.  3 
sing  in  prison,  Acts  xvi.  25,  solace  himself  in  death, 
Psa.  xxiii.  4,  and  comfort  his  heart  against  principali- 
ties and  powers,  tribulation  and  anguish,  height  and 
depth,  things  present  and  things  to  come,  Rom.  viii. 
38,  39.  This  true  happiness,  which  all  men  desire, 
(but  most  miss  it,  by  mistaking  the  way  conducing  to 
it,)  is  the  subject-matter  of  this  book.  Here  you  may 
learn  the  right  way  of  peace,  Rom.  iii;  how  a  man 
may  do  every  day's  duty  conscientiously,  and  bear 
every  day's  cross  comfortably.  Receive  it  thankfully, 
and  read  it  carefully. 

*But  this  course  is  too  strict.' 

In  bodily  distempers  we  account  that  physician  the 
wisest  and  best,  who  regards  more  the  health  than  the 
will  of  his  patient.  The  carpenter  squares  his  work 
by  the  rule,  not  the  rule  by  his  work.  O  miserable 
man,  what  an  antipathy  against  truth  is  in  thy  cursed 
corrupted  nature,  which  had  rather  perish  by  false 
principles,  than  be  saved  by  receiving  and  obeying 
the  truth !  But  secondly,  as  it  is  strict,  so  it  is  neces- 
sary, and  in  that  case,  strictness  does  not  blunt,  but 
sharpen  the  edge  of  industry  to  duty,  therefore,  saith 
our  Saviour,  Strive  to  enter  in  at  the  strait  gate,  Luke 
xiii.  34;  that  is,  therefore  strive  to  enter  because  the 
the  gate  is  strait.  Bradford  well  compared  the  way 
of  religion  to  a  narrow  bridge,  over  a  large  and  deep 
river ;  from  which,  the  least  turning  awry  is  danger- 
ous. We  see  into  what  a  gulf  of  misery  Adam 
plunged  himself,  and  his  posterity,  by  stepping  aside 
from  God's  way.  Therefore  forget  not  these  rules  of 
the  apostle :  "  Walk  circumspectly,  and  make  straight 
paths  to  your  feet,  lest  that  which  is  lame  be  turned 
out  of  the  wayf  Eph.  v.  15.  Heb.  xii.  13. 


TO    THE    READER.  19 

2.  *  But  many  of  God's  children  attain  not  to  this 
strictness,  yet  are  saved.' 

It  is  true ;  though  all  God's  children  travel  to  one 
country,  yet  not  w^ith  equal  speed ;  they  all  shoot  at 
one  mark,  yet  not  with  the  same  dexterity.  Some 
difference  there  is  in  the  outward  action,  none  in  their 
inward  intention ;  some  inequalities  there  are  in  the 
event,  none  in  the  affection.  In  degrees  there  is  some 
disparity,  none  in  truth  and  uprightness.  AU  that  are 
regenerate  are  alike  strict  in  these  five  things,  at  least. 
First,  they  have  but  one  path  or  way  wherein  they  all 
walk,  Isa.  xxxv.  8.  Secondly,  they  have  but  one  rule 
to  guide  them  in  that  way  which  they  all  follow.  Gal. 
vi.  15,  16.  Thirdly,  all  their  eyes  are  upon  this  rule, 
so  as  they  are  not  willingly  ignorant  of  any  truth, 
2  Peter  iii.  5.  Nor  do  they  suppress,  or  detain  any 
known  truth  in  unrighteousness,  Rom.  i.  18,  but  they 
stand  in  the  ways,  and  ask  for  the  old  path,  which  is 
the  good  way,  Jer.  vi.  16.  Fourthly,  they  all  desire, 
and  endeavour  to  obey  every  truth,  Luke  i.  9,  not  only 
to  walk  in  all  the  commandments  of  God  without 
reproof,  before  men,  Heb.  xiii.  19,  but  also  in  all 
things,  to  live  honestly  and  uprightly,  before  God, 
Gen.  xvii.  1.  Fifthly,  if  they  fall  by  temptation.  Gal. 
vi.  1,  (as  a  member  may,  by  accident,  be  disjointed) 
yet  they  are  in  pain  till  they  be  set  right  again.  If  they 
stumble,  through  infirmity  (as  sheep  may  slip  into  a 
puddle)  yet  they  will  not  lie  down,  and  wallow  in  the 
mire,  which  is  the  property  of  swine.  If  they  are 
sometimes  drawn  aside  by  violent  temptations,  or  step 
aside  by  mistake,  yet  they  will  not  walk  on  in  the 
counsel  of  the  wicked,  Psa.  i.  1,  nor  will  any  way  of 
wickedness,  (that  is,  a  constant,  or  daily  course  in 
any  one  sin)  be  found  in  them ;  they  are  so  far  from 


20  TO    THE    READER. 

perverting  the  right  ways  of  God,  Acts  xiii.  10,  (that 
is,  speaking  evil  of  what  is  good)  that  they  will  justify 
God  in  condemning  themselves,  and  subscribe  to  the 
righteousness  of  his  word,  praying  that  their  ways 
might  be  directed  to  keep  his  statutes,  Psa.  cxix.  5. 

To  conclude,  laying  aside  all  cavils,  beg  of  God  a 
teachable  disposition,  and  make  the  best  profit  of  the 
labours  of  this  faithful  servant  of  Jesus  Christ.  For 
the  matter  of  this  book,  use  it  as  thy  daily  counsellor; 
learn  to  write  by  this  copy.  I  mean,  stir  up  the  gifts 
of  God  that  are  in  thee,  to  become  more  profitable  to 
others,  both  in  presence,  by  discourse,  and  in  absence, 
by  writing. 

The  Christian  and  intelligent  reader  shall  find  in 
this,  some  things  new,  other  things  expressed  in  a  new 
manner,  all  digested  in  such  a  method,  with  such 
brevity  and  perspicuity,  as  was  necessary  to  make 
the  book  a  vade  mecum,  or  pocket  companion,  espe- 
cially profitable  to  the  poor  and  ilUterate. 

I  will  here  stop,  wishing  thee  (candid  and  serious 
reader)  to  consider  that  an  account  must  be  given  of 
what  thou  readest,  as  well  as  of  what  thou  hearest, 
and  therefore,  to  join  prayer  with  thy  reading,  that 
spiritual  wisdom  and  strength  may  be  increased  in 
thee,  for  the  practice  of  what  thou  learnest.  So  I 
commend  the  book  to  thy  reading;  and  thee,  and  it 
to  God's  blessing. 

Thine  in  the  Lord  Jesus, 

JOHN  DAVENPORT. 


THE 


CHRISTIANAS  DAILY  WALK 


CHAPTER  I. 

or    -vvALXir^G    WITH    GOD    IN    GENERAL. 

THE  INTRODUCTION. 

Beloved  friend,  observing  your  forwardness  and  zeal 
in  seeking  to  know  how  you  might  please  God,  and 
save  your  soul ;  I  thought  it  would  be  acceptable  and 
profitable  to  you,  if  I  should,  by  the  infallible  rule  ol 
God's  word,  direct  you  how,  with  most  certainty, 
speed,  and  ease,  you  might  attain  to  this  your  holy 
aim.  Wherefore,  considering  that  most  of  God's 
children  make  their  lives  unprofitable  and  uncomfort- 
able, by  troubling  themselves  about  many  things,  Luke 
X.  40,  41;  and  that  too  much  in  things  less  needful,  by 
caring  and  fearing  what  shall  befall  them  and  theirs 
hereafter,  with  respect  unto  this  present  life ;  that  you 
may  obtain  that  one  thing  needful,  Luke  x.  42,  and 
contain  yourself  within  your  own  line  and  calling,  I 
exhort  you  heedfully  to  apply  yourself  to  do  each  pre- 
sent day's  work  with  Christian  cheerfulness,  and  to 
bear  each  present  day's  evil  with  Christian  patience. 

SECT.   1.       WALKING    WITH    GOD    DESCRIBED. 

The  best  and  surest  way  to  please  God,  and  gain  a 
cheerful  quiet  heart  in  the  way  to  heaven  is,  to  walk 
with   God   in  uprightness,  (through    faith    in  Jesus 

21 


22  THE  christian's  daily  walk. 

Christ,)  being  careful  in  nothing :  but  in  every  thing, 
by  prayer  and  supplication,  with  thanksgiving,  to 
make  your  request  known  unto  God,  which  if  you  do, 
the  peace  of  God,  which  passeth  all  understanding, 
shall  so  establish  your  heart  and  mind,  in  and  through 
Christ  Jesus,  that  you  may  live  in  a  heaven  upon  earth, 
and  may  be  joyous  and  comfortable  in  all  estates  and 
conditions  of  life  whatsoever. 

That  you  should  walk  with  God  in  uprightness,  is 
commended  to  you  in  the  cloud  of  examples,  of  Enoch, 
Gen.  V.  22,  24;  Noah,  Gen.  vi.  9;  Job,  Job  i.  1;  David, 
1  Kings  ix.  4;  Zacharias  and  Elizabeth,  Luke  i.  6: 
with  many  others,  renowned  in  Scripture ;  and  is 
commanded  to  Abraham,  and,  in  him,  to  all  the  faith- 
ful, Gen.  xvii.  1. 

To  live  by  faith  (which  is,  to  frame  your  heart  and 
life  according  to  the  will  of  God  revealed  in  his  word) 
and  to  walk  with  God,  are  all  one.  Enoch  was  said 
to  have  walked  with  God,  Gen.  v.  24;  what  was  this 
else,  but  to  rest  and  believe  on  God,  whereby  he 
pleased  him  ?  Heb.  xi.  5,  6.  For  according  to  what 
we  live,  according  to  that  we  are  said  to  walk,  Colos. 
iii.  7.  The  moral  actions  of  man's  life  are  fitly  re- 
sembled by  the  metaphor  of  walking,  which  is  a  mov- 
ing from  one  place  to  another.  No  man,  while  he 
liveth  here,  is  at  home  in  the  place  where  he  shall  be, 
Heb.  xiii.  14.  There  are  two  contrary  homes,  to 
which  every  man  is  always  going,  either  to  heaven, 
or  to  hell.  Every  action  of  man  is  one  pace  or  step 
whereby  he  goeth  to  the  one  place  or  the  other.  The 
holiness  or  wickedness  of  the  action  is  the  several 
way  to  the  place  of  happiness,  or  place  of  torment. 

So  that  God's  own  children,  while  they  live  in  this 
world  as  pilgrims  and  strangers,  are  but  in  the  way, 
not  in  the  country  which  they  seek,  which  is  heavenly, 
Heb.  xi.  3-16. 

This  life  of  faith  and  holiness,  1  Thess.  i.  9, 10,  what 
is  it,  but  a  going  out  of  a  man's  self,  and  a  continual 
returning  to  God  (by  Christ  Jesus)  from  the  way  of 
sin  and  death,  and  a  constant  perseverance  in  all  those 
acts  of  obedience  which  God  hath  ordained  to  be  the 


THE    christian's    DAILY    WALK.  2S 

way,  for  all  his  children  to  walk  in,  unto  eternal  life  ? 
Eph.  ii.  10. 

A  godly  life  is  said  to  be  a  walking  with  God  in 
respect  of  four  things  that  concur  thereunto. 

First,  Whereas  by  sin  we  naturally  are  departed 
from  God,  Isa.  liii.  6,  and  gone  away  from  his  ways 
which  he  has  appointed  for  us,  Rom.  iii.  12,  we,  by 
the  new  and  living  way  of  Christ's  death  and  resur- 
rection, Heb.  X.  20,  and  by  the  new  and  living  work 
of  Christ's  Spirit,  are  brought  near  to  God ;  and  are 
set  in  the  ways  of  God,  by  repentance  from  dead 
works,  and  by  faith  towards  God  in  Christ  Jesus ; 
which  are  the  first  principles  of  true  religion,  Heb.  vi. 
1,  and  the  first  steps  to  this  great  duty  of  walking 
with  God.  Now,  to  believe  and  to  continue  in  the 
faith,  is,  to  walk  in  Christ,  Col.  ii.  6,  7,  therefore  to 
walk  with  God. 

Secondly,  The  revealed  will  of  God  is  called  God's 
way,  because  in  it  God  doth  as  it  were  display  the 
secrets  of  his  holy  Majesty,  to  shew  his  people  their 
way  to  him,  and  so  bring  them  nigh  unto  himself;  as 
the  inspired  Psalmist  speaks :  Righteousness  shall  go 
before  him,  and  shall  set  us  in  the  way  of  his  steps, 
Psa.  Ixxxv.  13.  Now  this  way  of  righteousness,  re- 
vealed in  the  sacred  scriptures,  is  the  rule  of  a  godly 
life :  He  who  walketh  according  to  God's  law,  is  said 
to  walk  before  God,  (compare  1  Kings  viii.  25,  with 
2  Chron.  vi.  16.)  So  that  he  who  walketh  according 
to  God's  will  in  the  various  changes  and  conditions 
of  life,  keeping  himself  to  this  rule,  walketh  with  God. 

Thirdly,  He  that  liveth  a  godly  life,  walketh  after 
the  Spirit,  not  after  the  flesh.  He  is  led  by  the  Spirit 
of  God,  Rom.  viii.  1 — 14,  having  him  for  his  guide; 
wherefore  in  this  respect  also  he  is  said  to  walk  with 
God,  Gal.  V.  16. 

Fourthly,  He  that  walketh  with  God,  sees,  by  the 
eye  of  faith,  God  present  with  him  in  all  his  actions ; 
seriously  thinking  of  him  upon  all  occasions,  remem- 
bering him  in  his  ways,  Isa.  Ixiv.  5 :  setting  the  Lord 
always  before  him,  as  David  did,  Psa.  xvi.  8 ;  seeing 
him  that  is  invisible,  as  Moses  did,  Heb.  xi.  27 ;  doing 


24  THE  christian's  daily  walk. 

all  things,  as  Paul  did,  as  of  God,  in  the  sight  of  God, 
2  Cor.  ii.  17.  Now  he  who  sowalketh  that  he  always 
observeth  God's  presence,  and  keepeth  him  still  in  his 
view  in  the  course  of  his  life,  not  only  with  a  general 
and  habitual,  but,  as  much  as  he  can,  with  an  actual 
intention  to  please  and  glorify  God,  this  man  may  be 
said  to  walk  with  God. 

Thus  you  may  know  when  you  walk  with  God:  (1.) 
When  you  daily  go  on  to  repent  of  sins  past,  believe  in 
Jesus  Christ  for  pardon,  and  believe  his  word  for  direc- 
tion. (2.)  When  you  walk  not  according  to  the  will 
of  man,  but  of  God.  (3.)  When  you  walk  not  after 
the  flesh,  but  after  the  Spirit.  (4.)  When  you  set  God 
before  you,  and  walk  as  in  his  sight,  then  you  walk 
with,  before,  after,  and  according  to  God :  for  all  these 
are  understood  in  one  sense. 

That  you  may  walk  with  God,  consider  these  argu- 
ments further  to  convince  and  induce  you : 


SECT.  2.    REASONS  WHY  CHRISTIANS    SHOULD  WALK  WITH 
GOD. 

First,  You  are  commanded  to  walk  as  Christ 
walked,  1  John  ii.  6 ;  and  it  concerns  you  so  to  do,  if 
you  would  approve  yourself  to  be  a  member  of  his 
body :  for  it  is  monstrous,  nay,  impossible,  that  the 
head  should  go  one  way,  and  the  body  another.  Now 
our  Saviour  himself  observed  all  these  methods  of 
walking  with  God,  justifying  faith  and  repentance  only 
excepted,  because  he  was  without  sin. 

Secondly,  It  is  all  which  the  Lord  requireth  of  you, 
for  all  his  love  and  goodness  showed  unto  you,  in 
creating,  preserving,  redeeming,  and  saving  you.  For 
w^hat  doth  the  Lord  require  of  you,  but  to  do  justly, 
and  to  love  mercy,  and  to  walk  humbly  with  your 
God  ?  Micah  vi.  8. 

Thirdly,  If  you  walk  with  God,  and  keep  close  to 
him,  you  will  be  sure  to  go  in  the  right  way,  in  that 
good  old  way,  Jer.  vi.  16,  which  is  called  the  way  of 
holiness,  Isa.  xxxv.  8  ;  in  a  most  straight.  Pro  v.  iii.  17, 


25 

most  sure,  and  (to  a  spiritual  man)  most  pleasant  way, 
the  paths  of  which  are  peace ;  the  very  happiness  and 
rest  of  the  soul,  Jer.  vi.  16.  God  teacheth  his  children 
to  choose  this  way,  Isa.  xlviii.  17,  Psa.  Ixxxv.  13,  Psa. 
xxxvii.  23.  And  if  they  happen  to  err,  or  to  doubt  of 
their  way,  they  shall  hear  the  voice  of  God's  Spirit 
behind  them,  saying,  This  is  the  way,  walk  in  it, 
Isa.  XXX.  21. 

Fourthly,  If  you  walk  with  God,  you  shall  walk 
safely ;  Prov.  iii.  24,  Psa.  xxxvii.  24 ;  you  will  not 
need  to  fear,  though  ten  thousand  set  themselves 
against  you,  Psa.  iii.  5,  6;  for  his  presence  is  with  you, 
and  for  you.  His  holy  angels  encamp  about  you,  Psa. 
xxxiv.  7 ;  and  while  you  walk  in  his  ways,  they  are 
charged  to  support  you,  Psa.  xci.  11,  12,  lest  you 
should  receive  any  harm. 

Fifthly,  When  you  walk  with  God  (though  you  be 
alone,  separate  from  all  other  society)  you  still  walk 
with  the  best  company,  even  such  whereof  there  is 
most  need,  and  best  use.  While  God  and  you  walk 
together,  you  have  an  advantage  above  all  that  walk 
not  with  him ;  for  you  have  a  blessed  opportunity  of 
that  holy  acquaintance  with  God,  w^hich  is  expressed 
Job  xxii.  21 — 30.  You  have  opportunity  to  speak 
unto  him,  praying  with  assurance  of  a  gracious  hear- 
ing. Abraham  and  his  faithful  servant  made  use  of 
their  walking  with  God  for  these  purposes.  Gen.  xxiv. 
Is  it  not  a  special  favour  that  the  most  high  God, 
whose  throne  is  in  heaven,  should  condescend  to  walk 
on  earth  with  sinful  man  ?  nay,  rather  to  call  up  man 
from  earth  to  heaven,  to  walk  with  him  ?  Phil.  iii.  20, 
Colos.  iii.  2.  It  would  be  therefore  shameful  ingrati- 
tude not  to  accept  this  offer,  and  not  to  obey  this 
charge. 

Sixthly,  To  set  the  Lord  always  in  your  sight,  is 
an  excellent  preservative  and  restraint  from  sin.  With 
this  shield  Joseph  did  repel  and  quench  the  fiery  darts 
of  the  temptations  of  his  designing  mistress.  Gen. 
xxxix.  9.  For  who  is  so  foolish,  and  shameless,  as 
wilfully  to  transgress  the  just  laws  of  a  father,  king, 

3 


26  THE  christian's  daily  walk. 

and  judge,  knowing  that  he  is  present,  and  observes 
him  with  detestation  if  he  so  do  ? 

Seventhly,  To  set  the  Lord  always  before  you,  Psa. 
cxix.  168,  is  an  excellent  remedy  against  spiritual 
sloth  and  negligence  in  duties,  and  it  is  a  sharp  spur 
to  quicken,  and  make  you  diligent  and  abundant  in  the 
work  of  the  Lord.  What  servant  can  be  slothful  and 
careless  in  his  master's  sight?  And  what  master  will 
keep  a  servant  that  will  not  observe  him,  and  do  his 
commands,  while  he  himself  looketh  on? 

Eighthly,  Walking  with  God  in  manner  aforesaid, 
doth  exceedingly  please  God,  Heb.  xi.  5.  It  also 
pleases  God's  holy  angels,  1  Cor.  xi.  10.  It  pleases 
God's  faithful  ministers,  3  John  ver.  3,  and  doth  please 
and  strengthen  all  the  good  people  of  God,  Psa.  cxix. 
74,  with  whom  you  do  converse.  It  is  to  walk  worthy 
of  God  in  all  well  pleasing,  Colos.  i.  9,  10. 

Ninthly,  Thus  walking  with  God,  you  shall  be 
assured  of  God's  mercy  and  gracious  favour.  He 
keepeth  covenant  and  mercy  with  all  his  servants,  that 
walk  before  him  with  all  their  heart,  1  Kings  viii.  23. 
When  you  do  thus  walk  in  the  light,  you  have  a  gra- 
cious fellowship  with  God,  and  the  blood  of  Jesus 
Christ  cleanseth  you  from  all  sin,  1  John  i.  7.  There 
is  no  condemnation  to  you  who  thus  walk,  Rom.  viii. 
1.  Your  flesh,  when  you  die,  shall  rest  in  hope.  For 
to  them  that  set  God  before  them,  he  doth  show^  the 
path  of  life,  which  will  bring  them  into  his  glorious 
presence,  where  are  fulness  of  joys,  and  pleasures  for 
evermore,  Psa.  xvi.  11. 

Any  one  of  these  motives,  seriously  thought  upon 
by  an  humble  Christian,  is  enough  to  persuade  him  to 
this  holy  walking  with  God. 

Notwithstanding,  it  is  sad  to  consider,  how  few  there 
are  who  walk  thus.  For  most  men  seek  not  after  God, 
God  is  not  in  all  their  thoughts,  Psa.  x.  4 ;  they  walk 
in  the  vanity  of  their  minds,  Eph.  iv.  17,  after  their 
own  lusts,  2  Peter  iii.  3 ;  the  lust  of  the  flesh,  the  lust 
of  the  eye,  and  the  pride  of  life,  1  John  ii.  16;  walking 
according  to  the  course  of  this  world,  according  to  the 


27 

will  of  Satan,  the  prince  of  the  power  of  the  air,  Eph. 
ii.  2,  the  spirit  that  now  worketh  in  the  children  of  dis- 
obedience ;  who  refuse  to  return,  or  to  call  themselves 
into  question  concerning  their  ways,  though  God  doth 
wait  and  hearken  for  it;  no,  not  so  much  as  to  say, 
What  have  we  done  ?  Jer.  viii.  6 ;  but  every  one 
runneth  to  his  course,  as  the  horse  rusheth  into  the* 
battle. 

Now  concerning  all  that  walk  thus  contrary  unto 
God,  God  hath  said,  that  he  will  set  his  face  against 
them,  and  punish  them  seven  times,  Lev.  xxvi.  21 — 28; 
even  with  many  and  sore  plagues.  And  if  yet  they 
will  walk  contrary  to  him,  he  will  walk  contrary  to 
them  in  fury,  and  punish  them  seven  times  more  for 
their  sins.  And  if  yet  they  will  walk  in  impenitency, 
notwithstanding  God's  offer  of  mercy  to  them  in  Christ, 
Paul  could  not  speak  of  such  with  dry  eyes,  but 
peremptorily  pronounceth  that  their  end  is  destruction, 
Phil,  iii.  18,  19. 

Weigh  well,  therefore,  these  premises ;  compare  the 
way,  wherein  you  walk  with  God,  with  all  other  ways; 
compare  this  company  with  all  other  company,  and 
the  issues  and  end  of  this  way  with  the  issues  and  end 
of  all  other'ways  :  and  the  proper  choice  of  your  walk 
will  easily  and  quickly  be  made. 

Thus  much  may  be  said  in  general  of  walking  with 
God. 

SECT.    3.        WALKING    WITH     GOD,     TO     BE     CONSTANT     AND 
UNIVERSAL. 

The  commandment  to  walk  with  God  is  indefinite, 
without  limitation,  therefore  must  be  understood  to  be 
a  walking  with  liim  in  all  things,  and  that  at  all  times, 
in  all  companies,  and  in  all  changes,  conditions,  and 
estates  of  your  life,  whatsoever.  To  walk  with  God 
in  general  and  at  large  is  not  sufficient. 

You  are  not  dispensed  with  for  any  moment  of 
your  life:  but  all  the  days  of  your  life,  and  each  day 
of  your  life,  and  each  hour  of  that  day,  and  each 
minute  of  that  hour;  you  must  pass  the  time,  1  Peter 


28 

i.  17,  the  whole  time  of  your  dwelling  here  in  fear; 
even  all  the  day  long,  saith  Solomon,  Pro  v.  xxiii.  17. 
You  must  endeavour  to  have  a  conscience  void  of 
offence  always.  Acts  xxiv.  16.  You  must  live  the 
rest  of  your  life,  1  Peter  iv.  2,  not  to  the  lusts  of  men, 
but  to  the  will  of  God ;  taking  heed  lest  at  any  time 
there  be  in  you  an  evil  heart  of  unbelief,  in  departing 
from  the  living  God,  Heb.  iii.  12. 

1.  For  this  end  Christ  did  redeem  you  from  the 
hands  of  your  enemies,  that  you  might  serve  him  in 
holiness  and  righteousness  (which  is  the  same  with 
walking  with  God)  all  the  days  of  your  life  without 
fear,  Luke  i.  74,  75. 

2.  The  end  of  the  instructions  of  God's  word,  which 
is  the  light  of  your  feet  in  this  walking,  is,  that  it  be 
bound  upon  your  heart  continually,  to  lead,  keep,  and 
converse  with  you  at  all  times,  Pro  v.  vi.  21,  22. 

3.  The  lusts  of  your  own  heart,  and  your  adver- 
sary the  devil  lie  always  upon  the  advantage  to  hinder 
you  in,  or  divert  you  from,  this  godly  course,  1  Peter 
V.  8,  so  that,  upon  every  intermission  of  your  holy 
care  to  please  God,  they  take  their  opportunity  to 
surprise  you. 

4.  You  are  accountable  unto  God  for  losing  and 
mis-spending  all  that  precious  time  wherein  you  do 
not  walk  in  his  ways,  Eph.  v.  16. 

5.  Besides,  he  that  hath  much  work  to  do,  or  that 
is  in  a  long  journey,  or  is  running  a  race  for  a  wager, 
hath  no  need  to  lose  any  time.  If  you  be  long 
obstructed  in  your  Christian  work  and  race,  by  sin 
and  sloth,  you  will  hardly  recover  your  loss  but  with 
much  sorrow,  with  renewed  faith,  and  with  more 
than  ordinary  repentance. 

Wherefore  when  you  awake  in  the  night,  or  in  the 
morning,  and  while  you  are  employed  in  the  day,  and 
when  you  betake  yourself  to  sleep  at  night,  you  must, 
as  David,  have  thoughts  on  God,  and  set  him  always 
before  you,  Psa.  xvi.  8.  Acts  ii.  25.  When  I  awake, 
I  am  still  with  thee,  saith  he,  Psa.  cxxxix.  18;  and  in 
the  night  he  remembered  God,  Psa.  Ixiii.  6 ;  and  his 
hope  and  meditation  was  on  God's  word,  Psa.  cxix. 


29 

147,  148.  And  Isaiah  (in  the  person  of  all  the  faith- 
ful) saith,  With  my  soul  have  I  desired  thee  in  the 
night,  yea,  with  my  spirit  within  me  will  I  seek  thee 
early,  Isa.  xxvi.  9. 


CHAPTER  IT 

OF     BEGINNING     THE     DAY     WITH     GOD. 
SECT.   1.     HOW  TO  AWAKE  WITH  GODv 

In  the  instant  of  awaking  let  your  heart  be  lifted  up 
to  God  with  a  thankful  acknowledgment  of  his  mercy 
to  you.  For  it  is  he  that  giveth  his  beloved  sleep, 
Psa.  cxxvii.  2;  who  keepeth  you  both  in  soul  and 
body  while  you  sleep,  Prov.  vi.  22  ;  who  reneweth  his 
mercies  every  morning,  Lam.  iii.  22,  23.  For,  while 
you  sleep,  you  are  as  it  were  out  of  actual  possession 
of  yourself,  and  all  things  else.  Now,  it  was  God  that 
kept  you,  and  all  that  you  had,  and  restored  them 
again,  with  many  new  mercies,  when  you  awaked. 

2.  Arise  early  in  the  morning  (if  you  be  not  neces- 
sarily hindered)  following  the  example  of  our  Saviour 
Christ,  John  viii.  2,  and  of  the  good  matron  in  the 
Proverbs,  Prov.  xxxi.  15.  For  this  will  usually  much 
conduce  to  the  health  of  your  body,  and  the  prosperi- 
ty, both  of  your  temporal  and  spiritual  state  ;  for  here- 
by you  will  have  the  day  before  you,  and  will  gain 
the  best,  and  the  fittest  times  for  the  exercises  of  reli- 
gion, and  for  the  works  of  your  calling. 

3.  In  the  time  between  your  awaking  and  arising 
(if  other  suitable  thoughts  offer  not  themselves)  it  will 
be  useful  to  think  upon  some  of  these :  I  must  awake 
from  the  sleep  of  sin,  to  righteousness,  Eph.  v.  14. 
1  Cor.  XV.  34;  as  well  as  out  of  bodily  sleep,  unto 
labour  in  my  calling.     The  night  is  far  spent,  the  day 

3* 


30  THE    CHRISTIAN  S    DAILY    WALK. 

is  at  hand,  I  must  therefore  cast  off'  the  works  of 
darkness,  and  put  on  the  armour  of  light,  Rom.  xiii. 
11,  12,  13.  I  must  walk  honestly  as  in  the  day.  I 
am,  by  the  light  of  grace  and  knowledge,  to  arise  and 
walk  in  it,  as  well  as  by  the  light  of  the  sun  to  walk 
by  it.  Think  also  of  your  awaking  out  of  the  sleep 
of  death,  and  out  of  the  grave,  1  Cor.  xv.  55 ;  at  the 
sound  of  the  last  trumpet,  1  Thess.  iv.  16 ;  even  of 
your  blessed  resurrection  unto  glory,  at  the  last  day. 
It  was  one  of  David's  sweet  thoughts  (speaking  to 
God)  When  I  awake,  I  shall  be  satisfied  with  thy  like- 
ness, Psa.  xvii.  15. 

4.  When  you  arise,  and  dress  yourself,  lose  not  that 
precious  time  (when  your  mind  is  freshest)  with  im- 
pertinent and  fruitless  thoughts,  as  is  the  custom  of 
too  many  to  do.  This  is  a  fit  time  to  think  upon  the 
cause  why  you  have  need  of  apparel ;  namely,  the 
fall  and  sin  of  your  first  parents,  which  from  them  is 
derived  to  you.  For  before  their  fall,  their  nakedness 
was  their  comeliness.  Gen.  i.  31,  and  seeing  it,  they 
were  not  ashamed,  Gen.  ii.  25.  It  will  likewise  be  to 
good  purpose  to  consider  what  the  wise  providence 
of  God  hath  appointed  to  be  the  substance  of  your 
apparel.  The  rinds  of  plants,  the  skins,  hair,  or  wool 
of  brute  beasts,  and  the  bowels  of  the  silkworn ;  the 
very  excretions  and  superfluous  apparel  of  unrea- 
sonable creatures.  Which,  as  it  doth  magnify  the 
wisdom,  power,  dnd  goodness  of  God,  in  choosing, 
and  turning  such  mean  things  to  such  excellent  use: 
so  it  should  humble  and  suppress  the  pride  of  man. 
For  what  man  in  his  senses  would  be  proud  of  the 
badge  of  his  shame,  even  of  that  apparel,  for  which 
(under  God)  he  is  beholden  even  to  plants  and  beasts? 

Now  also  is  a  good  time  to  call  to  mind  what  rules 
are  to  be  observed,  that  you  may  dress  yourself  as 
becometh  one  that  professeth  godliness :  namely, 
1.  That  your  apparel,  for  matter  and  fashion,  do  suit 
with  your  general  and  special  calling,  1  Tim.  ii.  9,  10, 
and  with  your  estate,  sex,  and  age,  Deut.  xxii.  5. 

2.  That  your  apparel  be  consistent  with  health  and 
comeliness,  1  Cor.  xi.  14,  15.  1  Cor.  xii.  23. 


THE    christian's    DAILY    WALK.  31 

3.  That  you  rather  go  with  the  lowest,  than  with 
the  highest  of  your  state  and  place. 

4.  That  the  fashion  be  neither  strange,  immodest, 
singular,  nor  ridiculous,  Zeph.  i.  8. 

5.  That  you  be  not  over  curious,  or  over  long, 
taking  up  too  much  time  in  putting  it  on. 

6.  Neither  the  making  nor  wearing  of  your  apparel, 
must  savour  of  pride,  lightness,  curiosity,  lascivious- 
ness.  prodigality,  or  base  covetousness,  Isa.  iii.  18 — 
24  But  it  must  be  such  as  becometh  holiness,  wis- 
dom, and  honesty,  and  such  as  is  well  reported  of, 
Phil.  iv.  8.  1  Cor.  xi. 

7.  Follow  the  example  of  those  of  your  rank  and 
means,  who  are  most  sober,  most  frugal,  and  most 
discreet. 

While  you  dress  yourself,  it  will  be  seasonable  and 
profitable  also,  by  this  occasion,  to  raise  your  thoughts, 
Rev.  iii.  18  ;  and  fix  them  upon  that  apparel  which 
doth  clothe  and  adorn  your  inward  man,  1  Peter  iii. 
4,  which  is  spiritual,  and  of  a  divine  matter,  which 
never  is  out  of  fashion,  which  never  weareth  out,  but 
is  always  the  better  for  the  wearing.  Think  thus: 
If  I  go  naked  without  bodily  apparel,  it  will  be  to  the 
shame  of  my  person,  and  to  the  hazard  of  my  health 
and  life.  But  how  much  more  will  the  fihhy  naked- 
ness of  my  soul  appear  to  the  eyes  of  men,  of  angels, 
and  of  God  himself.  Rev.  iii.  17.  Rev.  xvi.  15.  Exod. 
xxxii.  25,  whose  pure  eyes  cannot  abide  filthiness, 
Hab.  i.  13,  whereby  my  soul  will  be  exposed  to  most 
deadly  temptations,  and  my  whole  person  to  God's 
m.ost  severe  judgments  ;  except  I  have  put  on,  and  do 
keep  on  me  the  white  linen  of  Christ's  spouse,  the 
righteousness  of  the  saints.  Rev.  xix.  8,  that  is,  justi- 
fication by  faith  in  Christ,  and  sanctification  by  the 
Spirit  of  Christ  1 

And  because  every  day  you  will  be  assaulted  with 
the  world,  the  flesh,  and  the  devil,  you  will  do  well 
to  consider  whether  you  have  put  on,  and  do  improve 
your  coat  of  mail,  that  complete  armour,  prescribed 
Eph.  vi.  11-18. 

When  you  use  your  looking-glass,  James  i.  23,  24, 


32  THE  christian's  daily  walk. 

25,  and  by  experience  and  that  it  serveth  to  discover, 
and  to  direct  you  how  to  reform  whatever  is  uncome- 
ly, and  out  of  order  in  your  body;  you  may  hereby 
remember  the  necessity  and  admirable  use  of  the 
glass  of  God's  word,  and  gospel  of  Christ,  both  read 
and  preached,  for  the  good  of  your  soul.  For,  this 
being  understood  and  believed,  doth  not  only  show 
what  is  amiss  in  the  soul,  and  how  it  may  be  amended; 
but  in  some  measure  will  enable  you  to  amend ;  for,  it 
doth  not  only  show  you  your  own  face,  but  the  very 
face  and  glory  of  God  in  Christ  Jesus,  which  by  reflec- 
tion upon  you,  will,  through  the  Spirit,  work  on  you 
a  more  excellent  elTect  than  on  Moses's  face  in  the 
mount,  Exod.  xxxiv.  29,  30,  which  yet  was  so  glorious, 
that  the  people  could  not  endure  to  behold  it.  For  by 
this  glory  of  God,  which  by  faith  you  behold  in  the 
word,  you  will  be  changed  into  the  same  image,  from 
glory  to  glory,  even  as  by  the  Spirit  of  the  Lord, 
2  Cor.  iii.  18. 

Concerning  these  things  which  I  have  directed  to 
be  thought  upon,  when  you  arise,  and  put  on  your 
•apparel  in  the  morning,  and  those  which  I  shall  direct 
when  you  put  off  your  apparel  at  night;  my  meaning 
is  not  to  urge  them  as  necessary,  as  if  it  were  sin  to 
omit  any  of  these  particulars :  but  to  be  used,  except 
better  come  in  place,  as  most  convenient. 


SECT.    2.       OF     BEGINNING     THE     DAY    WITH     GOD,     BY     RE- 
NEWED   FAITH    AND    REPENTANCE. 

(1.)  When  you  are  thus  awake,  and  are  risen  out 
of  your  bed,  that  you  may  walk  with  God  the  remain- 
der of  the  day,  it  will  be  needful  that  you  first  renew 
your  peace  with  God,  by  faith  in  Jesus  Christ ;  and 
then  endeavour  to  show  your  dutifulness  and  grati- 
tude to  God,  by  doing  those  works  of  piety,  equity, 
mercy,  and  sobriety,  which  may  any  way  concern 
you  that  day.  For  how  can  two  walk  together, 
except  they  be  agreed  l  Amos  iii.  3.  And  how  can 
any  walk  with  God,  if  he  be  not  holy  in  all  his  con- 


THE    christian's    DAILY    WALK.  33 

versation  1  You  have  as  much  cause  to  beware  of 
him,  and  to  obey  his  voice,  and  not  provoke  him  who 
goeth  betbre  you  in  the  wilderness  of  this  world,  to 
guide  and  bring  you  to  his  heavenly  kingdom,  Exod. 
xxiii.  20,  21,  22,  as  the  Israelites  had  to  beware  of 
him  who  went  before  them  to  keep  them  in  the  way, 
and  to  conduct  them  unto  the  earthly  Canaan,  the 
place  which  he  had  promised  and  prepared  for  them. 
It  was  for  this,  that  Joshua  told  the  people,  that  except 
they  would  fear  the  Lord,  and  serve  him  in  sincerity, 
and  put  away  their  strange  gods,  they  could  not  serve 
God,  Josh.  xxiv.  14 — 19  ;  they  could  not  walk  with 
him.  For  he  is  (saith  he)  a  holy  God :  he  is  a  jealous 
God:  he  will  not  forgive  your  transgressions,  nor 
your  sins. 

(2.)  For  this  cause  (if  unavoidable  necessity  hinder 
not)  begin  the  day  with  solemn  prayer  and  thanks- 
giving, Psa.  xcii.  1,  2.  Psa.  Ixxxviii.  13.  Before 
which  (that  these  duties  may  be  the  better  performed) 
it  will  be  convenient,  if  you  have  time,  that  you  pre- 
pare yourself  by  meditation.  Lam.  iii.  40,  41.  Job  xi. 
13  ;  the  matter  whereof  should  be  an  inquiry  into  your 
present  state,  how  all  things  stand  between  God  and 
you ;  how  you  have  behaved  since  you  last  prayed 
and  renewed  your  peace  with  God  ;  what  sins  you 
have  committed,  what  graces  and  benefits  you  want, 
what  fresh  favours  God  has  bestowed  on  you,  Psa. 
cxvi.  1 — 13,  since  last  you  gave  him  this  tribute  of 
thanks ;  and  how  much  praise  and  thanks  you  owe  to 
him  also  for  the  continuance  of  former  blessings. 
Think  also  what  employments  you  shall  have  that  day, 
in  which  you  may  need  his  special  grace  and  assist- 
ance. Consider  likewise  what  ground  and  warrant 
you  have  to  approach  to  the  throne  of  grace,  to  ask 
pardon,  and  to  hope  for  favour  and  help  of  God.  Upon 
these  considerations,  you  must  seriously  and  faithfully 
endeavour,  in  the  strength  of  Christ  (without  whom 
you  can  do  nothing)  to  reform  whatsoever  you  find  to 
be  amiss.  Job  xi.  14;  flying  unto,  and  only  relying  upon 
God's  mercy  in  Christ ;  to  acknowledge  him  in  all 
things ;  and  that  you  will  now  seek  grace  and  help  of 


34  THE  christian's  daily  walk. 

him,  whereby  you  may  walk  as  in  his  sight  in  all  well 
pleasing,  all  "that  day. 

To  assist  you  therein,  do  thus  : 

First,  Lay  a  strict  charge  upon  your  conscience  to 
deal  impartially,  plainly,  and  fully,  in  this  examination 
and  judging  of  yourself. 

Secondly,  You  should  be  so  well  acquainted  with 
the  substance  and  meaning  of  God's  holy  law,  Deut. 
vi.  8,  9,  that  you  may  be  able  to  carry  in  your  head 
a  catalogue  or  table  of  the  duties  required,  and  vices 
forbidden,  in  each  commandment ;  whereby  you  may 
try  your  obedience  past,  and  may  set  before  you  a 
rule  of  life  for  time  to  come. 

Thirdly,  (lest  the  calling  to  mind  the  multitude  and 
greatness  of  your  sins  should  make  you  despair  of 
God's  favour)  You  should  be  so  well  instructed  in  the 
Christian  faith,  and  in  the  principal  promises  of  the 
gospel,  that  you  may  be  able  also  quickly  to  call  them 
to  mind,  for  the  strengthening  of  your  faith  and  hope 
in  God.  The  form  of  sound  words  in  the  gospel, 
2  Tim.  i.  13,  should  be  familiar  unto  you  for  these 
purposes. 

All  these  need  not  take  up  much  time:  you  will  find 
it  to  be  time  well  redeemed.  For,  first,  by  such  pre- 
paration you  will  keep  yourself  from  that  rude  and 
irreverent  thrusting  yourself  into  God's  holy  presence, 
whereof  you  are  warned  in  the  Scriptures,  Eccles. 
V.  1,  2. 

Secondly,  When  by  this  means  your  heart  is  well 
humbled,  softened,  and  set  right  towards  God,  so  that 
you  can  say,  you  regard  no  iniquity  in  your  heart, 
Psa.  Ixvi.  18.  John  ix.  31;  and  when  hereby  you  have 
called  in  your  thoughts  from  straggling,  and  have 
gotten  composedness  of  mind,  and  inward  strength  of 
soul  (without  which  the  arrow  of  prayer  can  never 
fly  home  to  the  mark)  then  you  may  approach  into 
God's  special  presence  with  more  faith  and  boldness ; 
you  shall  be  more  able  to  utter  before  him  apt  confes- 
sions, lawful  requests,  and  due  thanksgivings,  with 
more  understanding,  more  humbly,  more  feelingly, 
more  fervently,  and  with  more  assurance  of  a  gracious 


THE    CHRISTIAX'S    DAILY    WALK.  35 

hearing,  (all  which  are  requisite  in  prayer)  than  vou 
could  ever  possibly  be  able  to  do  without  such  pre-, 
paration. 

Thirdly,  This  due  preparation  to  prayer  doth  not 
only  fit  you  to  pray  ;  but  is  an  excellent  furtherance  to 
an  holy  life.  For  it  maketh  the  conscience  tender 
and  watchful,  by  the  daily  exercise  of  the  knowledge 
of  the  precepts  and  threats  of  the  law,  and  the  pre- 
cepts and  promises  of  the  gospel ;  and  it  being  enforced 
to  examine,  accuse,  judge,  and  pass  sentence,  and  do 
a  kind  of  execution  upon  you  for  your  sin;  smiting 
your  heart,  and  wounding  itself  with  godly  fear,  grief, 
and  shame,  (a  work  to  which  the  conscience  is  loth 
to  come,  till  it  needs  must ;)  wherefore,  to  prevent  all 
this  trouble  and  smart,  it  will  rather  give  all  diligence 
in  other  acts  w^hich  are  more  pleasing ;  namely,  it  will 
direct  you  in  the  w^ays  to  God,  check  and  warn  you 
before  hand,  lest  you  should  sin  ;  to  the  end  that  when 
you  come  to  examine  yourself  again,  it  might  find 
matter,  not  of  grieving  and  tormenting,  but  of  rejoic- 
ing and  comforting  your  heart,  which  is  the  most 
proper,  and  most  pleasing  w^ork  of  a  sanctified  con- 
science, 2  Cor.  i.  12.  He  that  know^eth  that  he  must 
be  at  much  pains  to  make  himself  whole  and  clean, 
when  he  is  w^ounded  and  defiled,  w^ill  take  the  more 
heed  lest  he  wound  and  defile  himself. 

Fourthly,  This  due  preparation  to  prayer,  by  exam- 
ining, judging,  and  reforming  yourself,  doth  prevent 
God's  judging  you  ;  for  when  you  judge  yourself,  you 
shall  not  be  judged  of  the  Lord,  saith  the  apostle, 
1  Cor.  xi.  31. 

(3.)  Being  rightly  prepared,  you  must  draw  near 
into  God's  special  presence,  falling  low^  at  his  foot- 
stool, Psa.  xcv.  6,  representing  him  to  your  thoughts 
as  one  who  is  in  himself,  and  of  himself,  the  only 
heavenly,  all-knowing  and  almighty  Majesty,  Matt.  vi. 
9,  now  become  your  loving  and  merciful  Father, 
through  Christ  his  Son  your  Lord:  then  you  must 
pour  out  your  soul  before  him  in  confessing  your  sins, 
1  Sam.  i.  15  ;  and  in  making  your  desires  (through  the 
Spirit)  known   unto  him  in  the  name  of  Christ,  for 


36  THE    CHRISTIAN  S    DAILY    WALK. 

yourself  and  others,  in  all  lawful  petitions  and  suppli- 
cations, with  thanksgiving,  Phil.  iv.  6  ;  and  all  this 
with  understanding,  1  Cor.  xiv.  15,  with  the  intention 
and  full  bent  of  the  soul,  James  v.  16,  and  expectation 
of  being  heard,  Mark  xi.  24,  in  due  time  and  measure, 
and  in  the  best  manner. 


SECT.  3.       FURTHER    DIRECTIONS    CONCERNING    PRAYER. 

Unto  the  directions  both  for  preparation  to  prayer, 
and  concerning  prayer  itself,  take  these  cautions. 

First,  If  it  may  be,  omit  neither  the  one  nor  the 
other,  and  let  them  be  the  first  work  after  you  are  up, 
Psa.  V.  3.  But  if  that  cannot  be,  because  of  some 
necessary  hinderance,  yet  perform  them  so  soon  as 
you  can,  and  as  well  as  you  can;  though  you  can  do 
neither,  either  so  soon,  or  so  well  as  you  would,  yet 
omit  them  not  altogether.  Break  through  all  seeming 
necessities,  which  will  daily  come  in  your  way,  to 
hinder  and  thrust  out  these  duties.  The  devil,  know- 
ing that  nothing  doth  undermine  and  overthrow  his 
kingdom  more  than  these  duly  performed ;  knowing 
also  that  the  spiritual  performance  of  them  is  tedious 
to  corrupt  nature,  will  thrust  upon  you  seeming 
necessities,  so  many,  and  so  often,  that  if  you  be  not 
watchful  to  gain,  and  to  take  time,  breaking  through 
all  such  hinderances  as  are  not  truly  necessary;  you 
will  often,  by  the  circumvention  of  the  flesh  and  of  the 
devil,  be  brought  to  an  omission  of  preparation,  or  of 
prayer,  or  both.  Upon  which  will  follow  similar 
temptations,  together  with  a  proneness  to  the  like 
neglect,  and  a  greater  indisposition  to  these  duties 
afterward. 

Secondly,  Lay  not  too  great  a  task  upon  yourself 
in  this  preparation  to  prayer ;  I  mean,  so  much  as 
will  take  up  more  time  than  the  works  of  your  calling, 
and  other  needful  aflairs,  will  permit ;  but  contrive 
and  husband  your  time  so,  that  every  lawful  business 
may  have  its  own  time,  Eccles.  iii.  1.  God  has  sub- 
ordinated  the  works  of  your  general  and  particular 


THE    christian's    DAILY    WALK.  ,  37 

calling  in  such  sort,  that,  usually,  the  one  shall  not 
•obstruct  the  other. 

If,  through  taking  up  too  much  time  in  preparation 
to  prayer,  and  in  prayer,  either  of  them  grow  neces- 
sarily tedious  and  burthensome;  Satan  will  circumvent 
you  by  this  means,  causing  you  out  of  a  true  weari- 
ness of  too  much  (even  before  you  are  aware)  to  omit 
them  altogether. 

Thirdly,  Whereas  when  you  prepare  yourself  to 
pray,  and  when  you  do  pray,  it  is  lawful  to  think  of 
your  worldly  business,  to  the  end  that  you  might  pray 
for  direction  and  for  good  success  therein  (for  you 
may  ask  your  daily  bread,)  Matt.  vi.  1 1  ;  you  must 
take  heed,  when  you  think  of  these  things,  that  your 
thoughts  be  not  worldly  through  distempers  and  dis- 
tractions about  the  same,  Luke  xii.  29.  For  these 
will  abate  your  spirituality  and  fervour  in  prayer,  and 
will  shut  the  ears  of  God  against  your  prayer. 


SECT.  4.       SIGNS  OF    WORLDLY-MINDEDNESS  IN  DEVOTION, 
AND  REMEDIES  AGAINST  IT. 

If  you  desire  to  know  the  signs  and  remedies  of 
distempers  and  distractions  about  worldly  things  in 
your  preparation  for  holy  duties  ;  by  distempers,  I 
mean,  inordinate  trouble  about  the  means;  and  by 
distractions,  I  mean,  a  vexing  trouble  about  success. 

1.  As  to  the  signs  of  it.  You  may  know  that  your 
mind  is  distempered  with  worldliness  (even  in  thinking 
on  lawful  business)  when  you  prepare  yourself  to 
prayer,  and  at  other  seasons,  by  these  marks : 

•  1.  When  (except  in  case  of  necessity  in  their  appa- 
rent danger)  your  worldly  affairs  are  first  in  your 
thoughts  to  be  the  matter  of  your  meditation.  For 
thoughts  how  to  hallow  God's  name,  and  how  his 
kingdom  may  come,  and  how  you  may  do  his  will, 
should  usually  be  in  your  mind,  before  those  that  con- 
cern your  daily  bread. 

2.  When  they  interpose  themselves,  interrupt,  and 

4 


38  THE  christian's  daily  walk. 

jostle    out  those    good  thoughts  whereon   you  were 
thinkintr,  before  you  have  thought  of  them  sufficiently. 

3.  When  your  thoughts  of  worldly  business  are 
with  greater  intention  of  mind,  than  the  thoughts  of 
things  spiritual  and  heavenly. 

4.  When  they  last  longer  than  such  as  immediately 
concern  the  glory  of  God,  and  the  good  of  your  soul: 
or  hold  you  too  long  upon  them. 

5.  You  may  know  it  by  the  ends  which  you  propose 
to  yourself  in  your  thoughts  of  worldly  business  ;  are 
the  ends  you  propose,  only,  or  chiefly,  that  you  may 
prevent  poverty,  or  that  you  may  have  wherewith  to 
satisfy  your  natural  desires  ?  If  you  propose  not  other, 
and  more  spiritual  ends,  your  thoughts  of  them  at  that 
time,  are  worldly:  But  if  your  thoughts  of  your 
worldly  business,  be  to  the  end  that  you  may  lay  them 
to  the  ride  of  God's  word,  that  you  may  not  offend 
him  in  your  labour  and  care  about  them ;  or  that  you 
might  crave  God's  direction  and  blessing  upon  your 
said  care  and  labour,  you  being  spiritual  in  thoughts 
of  worldly  business,  then  your  thoughts  of  lawful  busi- 
ness are  not  distempered  with  worldliness. 

11.  To  remedy  these  distempered  thoughts;  1st, 
Let  a  sound  and  clear  judgment  discern  what  is 
good,  what  is  bad  ;  also  what  is  best,  and  what  is  least 
good ;  preferring  things  spiritual,  heavenly,  and  eter- 
nal, incomparably  before  those  which  are  earthly  and 
temporal.  Make  those  best  things  your  treasure, 
Matt.  vi.  21  ;  then  your  heart  will  be  chiefly  set,  and 
your  thoughts  will  chiefly  run  on  them ;  and  you  will 
be  moderate  in  thinking  of  those  things  which  are  less 
needful. 

2.  Do  as  a  wise  counsellor  at  law,  or  as  a  master 
of  requests,  who  must  hear  many  clients,  and  receive 
and  answer  many  petitions.  Consider  whose  turn  it 
is,  and  what  is  the  most  important  suit ;  and  despatch 
them  first.  Let  thoughts  of  worldly  business  be  shut 
out,  and  made  to  stand  at  the  door,  till  their  turn  come 
to  be  thought  upon,  and  let  the  more  excellent,  and 
more  needful  be  despatched  first. 


THE    christian's    DAILY    WALK.  39 

3.  If  thoughts  of  the  world  will  imprudently  intrude 
themselves,  and  will  not  be  kept  out ;  rebuke  them 
sharply;  give  them  no  hearing,  but  dishearten  them, 
and  rebuke  the  porter  and  keeper  of  the  door  of  your 
heart ;  that  is,  smite,  wound,  and  check  your  con- 
science, because  it  did  not  check  and  restrain  them. 

4.  In  all  lawful  business,  insure  yourself  fully  and 
sufficiently  to  intend  that  one  thing  which  you  have  in 
hand  for  the  present,  Eccles.  ix.  10 ;  and  at  all  times 
restrain  wandering  thoughts  as  much  as  may  be.  Let 
your  reason  get  such  power  over  the  fancy,  that  you 
may  be  able  to  think  of  what  you  please,  when  you 
please.  You  will  say,  "  to  a  fickle  mind  this  is  hard, 
if  not  impossible."  To  this  I  answer,  if  you  would 
not  nourish  and  entertain  evil,  flying,  and  unseason- 
able thoughts  when  they  arise  ;  and  would  (as  often  as 
they  offer  themselves)  be  much  displeased  with  them, 
and  with  yourself  for  them ;  then  in  time  you  will  find 
it  possible,  and  not  exceedingly  hard  to  think  of  what 
good  things  you  would,  and  not  of  what  evil  things 
you  would  not. 

5.  Lastly,  When  the  time  of  thinking  and  doing  of 
your  worldly  business  is  come,  then  think  thereof 
sufficiently,  and  to  good  purpose  ;  for  then  they  will 
be  the  less  troublesome  in  thrusting  themselves  in  out 
of  place,  because  it  is  known  that  in  their  place,  they 
shall  be  fully  regarded.  Idleness  and  improvidence 
about  these  things,  puts  a  man  into  straits  many 
times,  and  into  distempers  about  his  w^orldly  business, 
more  than  needs,  or  else  would  be. 

You  would  also  know  when  your  thoughts  of  suc- 
cess in  your  worldly  affairs  are  evil,  together  with  a 
remedy  against  them. 

To  think,  that,  if  you  be  not  prudent  and  diligent  in 
your  calling,  and  that  if  God  do  not  bless  your  dili- 
gence, you  may  do  the  works  of  your  calling  in  vain, 
and  may  expect  ill  success ;  thus  to  think  is  lawful 
and  useful.  For  it  will  excite  in  you  a  resolution  to 
be  frugal  and  diligent ;  and  when  you  have  done  all 
you  can,  these  thoughts  also  will  quicken  you  to 
prayer  unto  God  for  success.     But  if  your  thoughts 


40  THE    christian's    DAILY    WALK. 

of  thriving,  or  not  thriving,  be  other  than  these,  and 
bring  forth  other  effects  ;  namely,  if  desires  of  success 
drive  you  to  think  of  using  unlawful  means,  from  doubt- 
ing that  you  cannot  so  soon,  or  so  certainly,  or  not  at 
all,  speed  by  the  use  of  lawful  only  :  if  it  make  you 
full  of  anxiety  and  fear,  that  though  you  use  what 
good  means  you  can,  all  will  be  in  vain :  if  you  be 
yet  doubtful  and  take  anxious  thought  about  what  you 
shall  eat,  w^hat  you  shall  drink,  and  what  you  shall 
put  on,  or  how  you  and  yours  shall  live  another  day, 
then  your  thoughts  about  success  in  wordly  business, 
are  worldly  and  distracted. 

I  shall  speak  to  this  sin  with  its  remedy  more  fully 
when  I  write  against  taking  care  in  any  thing. 

Yet  for  the  present,  know :  All  the  fruit  you  will 
reap  from  unbelieving  fears  and  distrusts,  doubts  of 
success,  &c.,  will  be  nothing  else,  but  a  further  degree 
of  vexation  of  heart.  For  all  the  anxiety  in  the  world 
cannot  bring  good  success.  Besides,  nothing  pro- 
vokes the  Lord  to  give  ill  success  sooner,  than  when 
you  nourish  distrustful  care. 

Secondly,  Consider  the  power  and  faithfulness  of 
God,  who  has  taken  care  of  the  success  of  your  labour 
upon  himself:  commanding  you  not  to  care  but  to 
cast  all  the  care  on  him,  1  Peter  v.  7.  If  you  would 
rest  upon  this,  you  might  be  secure  of  good  success  in 
your  outw^ard  state,  even  according  to  your  desire ; 
or  else  God  will  more  than  recompense  the  want 
thereof,  by  causing  you  to  thrive,  and  to  have  good 
success  in  spiritual  things,  which  is  much  better,  and 
which  you  should  desire  much  more. 

4.  A  fourth  caution  to  be  observed  in  your  prepara- 
tion to  prayer,  and  in  prayer,  is,  be  not  slight  and 
formal  herein,  which  is,  when  cursorily  and  out  of 
custom  only  you  call  your  sins,  your  duties,  God's 
favours,  and  his  promises,  into  a  bare  and  fruitless 
remembrance.  For  if  the  heart  be  not  seriously 
affected  with  anger,  fear,  grief,  and  shame  for  sin  ;  and 
if  it  be  not  affected  with  a  thankful  acknowledgment 
of  being  beholden  to  God  for  his  favours ;  moreover, 
if  it  be  not  affected  with  hope  and  confidence  in  God 


THE    christian's    DAILY    WALK.  41 

at  the  remembrance  of  his  blessed  promises ;  and  if 
withal,  the  heart  be  not  gained  to  a  renewed  resolu- 
tion to  reform  what  is  faulty,  and  to  cry  earnestly  to 
God  for  grace  and  mercy ;  and  for  the  time  to  come 
to  endeavour  to  live  a  godly  life;  all  your  preparation 
is  nothing.  Nay,  this  slight  and  fruitless  calling  of 
sin  and  duty  to  remembrance,  and  no  more,  is  a  great 
emboldener  and  strengthener  of  sins  ;  and  a  great 
weakener  and  quencher  of  the  Spirit.  For  sins  are 
like  to  idle  vagrants,  and  lawless  subjects ;  if  officers 
call  such  before  them,  and,  either  say  nothing  to  them, 
or  only  give  them  threatening  words,  but  do  not  smite 
them  and  make  them  smart,  they  grow  ten  times  more 
bold,  insolent,  and  lawless.  Good  thoughts  are  like  to 
dutiful  servants  and  loyal  subjects,  such  as  are  ready 
to  come  at  every  call,  and  offer  themselves  to  be  em- 
ployed in  all  good  services ;  now  if  such  be  not  enter- 
tained with  suitable  regard,  if  they  be  not  cherished 
in  their  readiness,  they  (like  David's  people)  return 
disheartened,  and  their  edge  to  future  service  is  taken 
off,  2  Sam.  xix.  3.  Besides,  this  cursory  performing 
of  holy  duties,  is  the  highway  to  a  habit  of  hypocrisy, 
that  accursed  bane  of  all  that  is  good. 

5.  My  last  caution  is,  that  if  in  your  meditations, 
and  in  your  prayers,  you  find  a  dulness  and  want  of 
spirituality,  I  would  have  you  to  be  humbled  in  the 
sense  of  your  impotency  and  infirmity;  yet,  be  not  dis- 
couraged nor  give  them  over,  but  rather  betake  your- 
self to  these  duties  with  more  diligence  and  earnest- 
ness. When  you  want  water,  (your  pump  being  dry) 
you  by  pouring  in  a  little  water,  and  much  labour  in 
pumping,  can  fetch  water;  so,  by  much  labouring  the 
heart  in  preparation,  and  by  prayer,  you  may  recover 
the  gift  of  prayer,  Luke  xi.  13.  And,  as  when  your 
fire  is  out,  by  laying  on  fuel,  and  by  blowing  the  spark 
remaining,  you  kindle  it  again :  so  by  meditation  you 
stir  up  the  grace  that  is  in  you,  2  Tim.  i.  6,  and  by  the 
breath  of  prayer,  may  revive  and  inflame  the  spirit  of 
grace  and  prayer  in  you.  Yet,  if  you  find  that  you 
have  not  time  to  prepare  by  meditation  ;  or  having 
done  so,  if  you  find  a  confusion  and  distraction  in 
4# 


42 ,  THE  christian's  daily  walk. 

your  meditation,  then  it  will  be  best  to  break  through 
all  hinderances,  and  without  further  preparation  attend 
to  the  duty  of  prayer,  only  with  premeditation  of  God 
to  whom,  and  of  Christ  by  whom,  through  the  Spirit, 
you  must  pray. 

If  for  all  this  you  do  not  find  satisfaction  in  these 
holy  exercises ;  yet  give  them  not  over :  for  God  is 
many  times  best  pleased  with  your  services,  when, 
through  an  humble  sense  of  your  failings,  you  are 
displeased  with  yourself  for  them.  Yet  more,  if  when 
you  have  wrestled  and  striven  with  God  and  your 
own  heart  in  prayer,  you  are  forced  to  go  halting 
away,  with  Jacob,  Gen.  xxxii.  25 — 31,  in  the  sense  of 
your  infirmities ;  yet  be  not  discouraged,  for  it  is  a 
good  sign  that  you  have  prevailed  with  God  as  Jacob 
did.  Gen.  xxxii.  28. 

God  uses,  when  he  is  overcome  by  prayer,  to  work 
in  them  that  do  overcome  some  sense  of  weakness,  to 
let  them  know,  that  they  prevail  with  him  in  prayer, 
not  by  any  strength  of  their  own  or  by  any  worthiness 
of  their  prayer,  when  they  have  prayed  best ;  but  from 
the  goodness  of  God's  free  grace,  from  the  worthiness 
of  Christ's  intercession,  by  whom  they  offer  up  their 
prayers,  and  from  the  truth  of  his  promise  made  untc 
them  that  pray.  If  it  were  not  thus,  many,  when  they 
have  their  hearts'  desire  in  prayer,  would  ascribe  all 
to  the  goodness  of  their  prayers,  and  not  to  the  free 
grace  of  God ;  and  would  be  proud  of  their  own 
strength,  which,  in  truth,  is  none  at  all.       # 


THE   christian's    DAILY    WALK.  43 


CHAPTER  III. 

DIRECTIONS    FOR    WALKING    WITH     GOD,    IN     THE    PROGRESS 
OF    THE    DAY. 

Section  1. — When  you  have  thus  begun  the  day  in 
prayer  by  yourself,  seeking  peace  with  God  through 
Jesus  Christ,  and  craving  his  gracious  presence  to  be 
with  you,  and  for  you,  that  day,  you  must  then  con- 
scientiously, according  to  the  nature  of  the  day  (be  it 
one  of  the  six  days,  or  the  Lord's  day)  apply  yourself 
to  the  business  of  that  day,  whether  it  be  in  acts  of 
religion,  or  of  your  personal  calling,  or  in  any  other 
works  belonging  unto  you,  as  you  are  superior  or 
inferior  in  family,  church,  or  commonweahh ;  doing 
all  as  in  God's  sight. 

And  because  all  lawful  business  is  sanctified  by  the 
word  and  prayer,  1  Tim.  iv.  5,  and  it  is  part  of  your 
calling  (if  you  are  master  of  a  family)  to  govern  your 
children  and  servants  in  the  fear  of  God,  and  to  teach 
them  to  live  godly ;  therefore  it  is  your  duty  to  take 
the  fittest  time  in  the  morning  to  call  them  together, 
and  pray  with  them  ;  before  which  prayer,  it  will  be 
profitable  to  read  the  Scripture  in  order,  with  due 
reverence,  taking  all  opportunities,  in  fit  times,  to  in- 
struct them  in  the  principles  of  religion,  often  pressing 
the  word  upon  them,  Deut.  vi.  7. 

If  it  be  a  working  day,  with  cheerfulness  and  dili- 
gence, attend  to  the  work  of  your  particular  calling. 
For  whosoever  hath  no  calling  whereby  he  may  be 
profitable  to  the  society  of  man  in  family,  church,  or 
commonwealth ;  or  having  a  lawful  calling  doth  not 
follow  it,  he  fives  inordinately,  2  Thess.  iii.  10,  11. 
God  never  made  any  man  for  play  or  to  do  nothing. 
And  whatever  a  man  doth,  he  must  do  it  by  virtue  of 
his  Christian  calling,  receiving  warrant  from  it,  else 
he  cannot  do  it  in  faith,  without  which  no  man  can 
please  God,  Heb.  xi.  6.     Besides,  whosoever  is  called 


44 

to  Christianity,  has  no  way  to  heaven  but  by  walking 
with  God  in  his  personal  and  particular  calling,  as 
well  as  in  his  general  calling,  1  Cor.  vii.  17 — 24. 

1.  That  you  may  do  this,  be  sure  that  the  thing 
whereabout  you  labour,  either  with  head  or  hand,  be 
lawful  and  good. 

2.  Be  diligent  and  industrious,  Eph.  iv.  28 ;  for  the 
sluggard  and  idle  person  desireth,  but  has  nothing; 
but  the  diligent  hand  makelh  rich,  Prov.  x.  4. 

S.  Let  there  be  truth,  plainness,  and  equity  in  all 
your  dealings  with  men,  Prov.  x.  4.  Circumvent  and 
defraud  no  man,  1  Thess.  iv.  6.  Make  not  your  own 
gain  the  weight  and  measure  to  trade  by.  I  will  pro- 
pose to  you  sealed  weights  and  rules,  according  to 
which,  you  must  converse  with  all  men. 

(1.)  Consider  your  neighbour's  good  as  well  as  your 
own.  Weigh  impartially  with  yourself  what  propor- 
tionable advantage  (in  common  estimation)  your 
neighbour  is  like  to  have  for  that  which  you  receive 
of  him.  For  you  must  love  your  neighbour  as  your- 
self. Matt.  xxii.  39.  In  whatsoever  you  have  to  do 
with  men,  you  must  not  look  only  to  your  own  advan- 
tage, but  to  the  benefit  also  of  your  neighbour,  Phil, 
ii.  4.  Observe  therefore  the  royal  law,  the  standard 
of  all  equity  in  this  kind  :  Whatsoever  you  (with  a 
rectified  judgment  and  honest  heart)  would  that  men 
should  do  unto  you,  do  you  even  so  unto  them :  for 
this  is  the  law  and  the  prophets.  Matt.  vii.  12. 

(2.)  Be  watchful  that  you  let  not  slip  your  oppor- 
tunities of  lawful  advantage,  Prov.  vi.  6 — 8  ;  and  take 
heed  lest  in  these  evil  times  you  be  circumvented  by 
fraud  and  falsehood,  and  be  ensnared  by  unnecessary 
suretyship,  Prov.  xi.  15,  xxii.  26,  vi.  1 — 6. 

Whereas  in  every  calling  there  is  a  mystery,  and 
for  the  most  part  each  calling  and  condition  of  life 
has  its  special  sin  or  sins,  which  the  devil,  and  custom, 
for  gain  or  credit  sake  amongst  evil  men,  have  made 
to  seem  lawful ;  yea  have  put  a  kind  of  necessity  upon 
it,  which  cannot  be  shunned  without  exposing  a  man's 
self  to  censure ;  look  narrowly  therefore  by  the  light 


THE    christian's    DAILY    WALK.  45 

of  God's  word,  and  by  experience,  to  find  out  that  or 
those  sins,  and  then  be  as  careful  to  avoid  them. 


SECT.  2.    CONCERNING  SUPERIORS  AND  INFERIORS. 

There  are  other  works  also,  such  as  concern  you 
as  you  are  a  superior,  and  in  authority;  or  as  you  are 
inferior,  and  subject,  either  in  family,  church,  or  com- 
monwealth; in  doing  which  you  must  act  for  the 
glory  of  God,  following  the  directions  of  his  word  and 
Spirit. 

1.  As  you  are  a  superior,  1st.  Walk  worthy  of  all 
honour  and  due  respect,  behaving  yourself  in  your 
place  with  such  holiness,  wisdom,  gravity,  justice,  and 
mercy ;  and  observing  such  a  medium  between  too 
much  rigour  and  remissness,  between  straining  your 
authority  too  far,  and  relaxing  it  too  much,  that  those 
under  your  charge  may  have  cause  to  fear  and  love 
you,  Lev.  xxv.  43. 

2.  Wait  on  your  office,  and  be  watchful  over  your 
charge  with  all  diligence  and  faithfulness ;  using  all 
good  means  to  direct  and  preserve  them  in  the  duties 
of  godliness  and  honesty,  1  Tim.  ii.  2,  which  is  the 
only  end  why  God  has  set  you  over  them.  The  means 
are,  (1.)  Go  before  them  in  good  example.  Examples 
of  superiors  have  a  kind  of  constraining  power,  work- 
ing strongly  and  insensibly  upon  inferiors.  (2.)  Pray 
with  and  for  them.  Job  i.  5.  (3.)  Command  only 
things  lawful,  possible,  and  convenient,  and  only  those 
to  which  the  extent  of  your  authority  from  God  and 
man  doth  allow  you.  (4.)  As  much  as  in  you  lies, 
procure  for  them  the  means,  and  put  them  upon  the 
opportunities  of  being,  and  of  doing  good,  Exod.  xx. 
8 — -10.  (5.)  Prevent  likewise  and  remove  all  occa- 
sions of  their  being,  and  of  doing  evil.  (6.)  Protect 
and  defend  them,  according  to  your  power  from  all 
wrongs  and  injuries,  (7.)  When  they  do  well,  encou- 
rage them,  by  letting  them  see  that  you  take  notice  as 
readily  of  their  well-doing,  as  of  their  faults,  Psa.  ci. 
6  ;  and  so  far  as  is  fit,  let  them  have  the  praise  and 


46  THE  christian's  daily  walk. 

fruit  of  their  well-doing,  Pro  v.  xxxi.  31.  (8.)  When 
they  do  evil,  rebuke  them  more  or  less,  according  to  the 
nature  of  their  fault:  but  never  with  bitterness, Col.  iii. 
19 — 21,  Eph.  vi.  9,  by  raihng  at,  or  revihng  them,  in 
terms  of  disdain  and  contempt.  There  should  be 
always  more  strength  of  reason  in  your  words  to  con- 
vince them  of  their  sin,  and  to  make  them  see  their 
danger,  and  to  know  how  to  be  reformed,  than 
heat  of  anger,  in  uttering  your  own  displeasure.  (9.) 
If  admonitions  and  words  will  I'eclaim  them,  then  pro- 
ceed not  to  correction  and  blows  ;  but  if  they  regard 
not  your  reproofs,  then  according  to  the  nature  of  the 
fault,  and  condition  of  the  person,  and  the  limits  of 
your  authority,  you  must,  in  mercy  to  their  soul,  give 
them  sufficient  but  not  excessive  punishment,  Prov. 
xxix.  15 — 19.  (10.)  When  you  have  done  thus,  and 
have  waited  a  convenient  time  for  their  amendment, 
but  find  none;  when  they  thus  declare  themselves  to 
be  rebellious,  you  must  seek  the  help  of  higher  autho- 
rity, Deut.  xxi".  18 — 21. 

That  you  may  govern  according  to  these  directions: 
consider  well  and  often,  first,  that  those  whom  you 
govern,  are  such  whom  you  must  not  oppress,  neither 
may  you  rule  over  them  with  rigour.  Lev.  xxv. 
39 — 43;  because  they  now  are,  or  maybe  heirs  of  the 
same  grace  together  with  you,  1  Peter  iii.  7. 

Secondly,  Remember  often,  that  you  have  a  Supe- 
rior in  heaven,  Eph.  vi.  9,  Col.  iv.  1 ;  that  you  are  his 
servant  and  deputy,  governing  under  him ;  that  all 
your  authority  is  from  him,  and  that,  at  last,  a  time 
will  come  when  you  must  give  account  to  him  of  your 
government. 

II.  As  you  are  under  authority,  Exod.  xx.  12.  (1.) 
You  must  honour  and  reverence  all  whom  God  has 
set  over  you.  (2.)  You  must  obey  them,  Eph.  v.  24, 
and  vi.  1 — 5,  Heb.  xiii.  17,  in  all  such  their  lawful 
commands  as  are  within  the  compass  of  their  authority 
and  commission,  and  that  with  fidelity,  and  singleness 
of  heart,  for  the  Lord's  sake,  1  Pet.  ii.  13,  14,  Eph.  vi. 
5,  6.  (3.)  You  must  submit  to  their  reproofs,  correc- 
tions, and  just  restraints  with  patience,  without  mur- 


THE    christian's    DAILY    WALK.  47 

muring,  or  answering  again  or  resisting,  Tit.  ii.  9. 
For  if  you  do  not  submit  to  the  powers  tliat  be  or- 
dained of  God,  or  if  you  resist  them,  Rom.  xiii.  2 ;  you 
rebel  against  God,  and  resist  the  ordinance  of  God  : 
which  whoso  doth,  shall  receive  to  himself  damnation 
or  judgment.  But  if  you,  not  only  for  wrath,  but 
chiefly  for  conscience  to  God,  Rom.  xiii.  5,  do  submit 
yourselves  to  every  ordinance  of  man,  1  Peter  ii.  13, 
14,  doing  therein  the  will  of  God  from  the  heart,  Eph. 
vi.  6 — 8,  then,  whether  men  requite  you  or  not,  you 
shall  be  sure  of  the  Lord  to  receive  the  reward  of  the 
inheritance.  Col.  iii.  24,  for  thus  obeying  men,  you 
serve  the  Lord  Christ. 


SECT.  3.    CONCERNING   BODILY    REFRESHMENT    ANI>   RECREA- 
TIONS. 

The  constitution  of  man's  soul  and  body  is  such  that 
they  cannot  long  endure  to  be  employed,  and  stand 
bent  with  earnestness  upon  any  thing,  without  relaxa- 
tion and  convenient  refreshment. 

(1.)  The  whole  man  is  refreshed  by  eating  and 
drinking  :  in  which  you  must  be,  first,  holy,  secondly, 
just,  thirdly,  temperate. 

1.  It  was  their  sin,  who  fed  themselves  without  all 
fear  of  God,  Jude  12.  Meats  and  drinks  are  not  sanc- 
tified to  a  man,  if  he  be  not  pure  and  holy,  Tit.  i.  15, 

1  Tim.  iv.  4,  5 ;  and  if  they  be  not  received  with 
prayer  and  thanksgiving. 

2.  You  must  not  eat  bread  of  deceit,  Prov.  xx.  17, 

2  Thess.  iii.  12,  nor  ill-gotten  food  :  every  man  must 
eat  his  own  bread.  God  would  have  no  man  to  eat 
the  bread  of  wickedness,  nor  yet  drink  the  wine  of 
violence,  Prov.  iv.  17. 

3.  Moreover,  you  must  not  eat  and  drink  for 
gluttony  and  drunkenness,  Rom.  xiii.  13,  Prov.  xxiii. 
20,  21,  to  please  the  palate,  and  to  gorge  the  appetite; 
but  for  health  and  strength,  Eccles.  x.  17. 

(2.)  A  man  when  he  is  weary  may  be  refreshed 
likewise  by  variety  and  interchange  of  the  duties  of  his 


48  THE  christian's  daily  walk. 

particular  and  general  calling.  And  the  best  recrea- 
tion to  a  spiritual  mind,  when  it  is  weary  of  worldly 
employments,  is  to  w^alk  into  Christ's  garden,  Cant.  iv. 
12 — 15,  and  v.  1;  and  there,  by  reading  and  medita- 
ting, Psa.  xciv.  19,  singing  of  Psalms  and  holy  confer- 
ence. Col.  iii.  16,  you  may  solace  yourself  with  the 
sweet  comforts  of  the  Holy  Spirit,  and  enliven  your 
heart  with  joy  in  God,  even  joy  in  the  Holy  Ghost ; 
and  a  delight  in  the  commandments  and  word  of  God, 
Psa.  cxix.  14,  16,  24.  These  are  the  most  profitable, 
most  ravishing,  and  most  lasting  delights  of  all  other. 
And  by  how  much  the  soul  is  of  a  more  spiritual, 
heavenly  constitution,  by  so  much  more  it  will  con- 
tent and  satisfy  itself  in  these  delights. 

Yet  since  bodily  and  natural  delights  are  part  of 
our  Christian  liberty,  therefore  (taking  heed  that  you 
abuse  not  your  liberty)  you  may,  when  you  have 
need,  recreate  yourself  with  them.  Now  that  you 
may  innocently  enjoy  recreation,  follow  these  direc- 
tions : 

1.  The  matter  of  your  recreation  must  be  of  a  com- 
mon nature,  and  of  things  of  indifferent  use.  Things 
holy  are  too  good,  and  things  vicious  are  too  bad,  to 
be  sported  or  played  with. 

2.  Recreations  must  be  seasonable  for  time ;  not  on 
the  Lord's  day,  in  which  time  God  forbiddeth  all  men 
to  seek  their  own  pleasures,  Isa.  Iviii.  13.  Usually, 
diversions  must  be  used,  not  before,  but  after  the  body 
or  mind  has  been  thoroughly  employed  in  honest  busi- 
ness. Not  over  lopg,  to  the  expense  and  loss  of  your 
precious  time,  which  you  should  study  to  redeem,  not 
to  trifle  away,  Eph.  v.  16. 

3.  Recreations  must  always  be  inoflensive,  1  Cor.  xvi. 
14;  such  as  do  no  harm  to  yourself,  or  to  your  neigh- 
bour. If  your  diversions  do  impeach  or  hazard  your 
own,  or  your  neighbour's  life,  estate,  or  comfortable 
living,  they  are  unlawful. 

4.  Recreations  must  be  moderate,  not  sensual  or 
brutish ;  looking  at  no  higher  or  further  end  than 
earthly  delights.  For  as  he  that  eateth  and  drinketh 
that  he  may  enlarge  his  appetite,  to  eat  and  drink  yet 


49 

more ;  so  he  who  sporteth  that  he  may  sport,  is  bru- 
tish and  sensual.  It  is  very  Epicurism  :  God  has 
threatened  that  he  who  loves  sport,  shall  be  a  poor 
man,  Pro  v.  xxi.  17;  and  he  that  loves  wine  and  oil, 
shall  not  be  rich. 

5.  Whatsoever  your  diversions  be,  you  must  so 
recreate  the  outward  man,  that  you  be  no  worse,  but 
rather  better  in  the  inward  man.  For  God  hath  set 
such  a  blessed  order  in  all  lawful  things,  that  the 
meanest  being,  lawfully  used,  shall  not  hinder,  but 
assist  us  in  the  best  things. 

6.  In  all  recreations  you  must  propose  the  right 
end;  the  nearest  and  immediate  end  is  to  revive  your 
weary  body,  and  to  quicken  your  dull  mind ;  but  your 
highest  and  principal  end  is,  that  with  this  refreshed 
body  and  quickened  spirit,  you  may  the  better  serve, 
and  glorify  God,  1  Cor.  x.  31;  that  whether  you  eat  or 
drink,  or  whatsoever  you  do  else,  all  may  be  done  to 
the  glory  of  God. 

This  may  serve  for  direction  how  you  should  walk 
with  God  upon  any  of  the  six  days,  except  there  be 
special  cause  of  setting  a  day  apart  for  holy  use,  as, 
for  fasting  and  prayer. 


CHAPTER  IV. 


OF    RELIGIOUS    FASTING. 


SECT.    1.      THE    NATURE    OF,    AND    REASONS    FOR,    RELIGIOUS 
FASTING. 

The  fast  which  I  mentioned  in  the  former  chapter, 
of  which  I  am  now  to  treat,  is  a  religious  fast;  which 
is,  sanctifying  a  day  to  the  Lord  by  a  willing  absti- 
nence from  meat  and  drink,  from  delights  and  worldly 
labours,  that  the  whole  man  may  be  more  thoroughly 
humbled  before  God,  and  more  fervent  in  prayer. 

5 


50  THE    CHPcISTIAN  S    DAILY    WALK. 

This  fast  has  two  parts ;  the  one,  outward,  the 
chastening  the  body;  the  other,  inward,  the  afflicting 
of  the  soul ;  under  which  are  contained  all  those  reli- 
gious acts  which  concern  the  setting  of  the  heart  right 
towards  God,  and  the  seeking  help  of  God  for  those 
things,  for  which  the  fast  is  intended. 

Take  fasting  strictly  for  bodily  abstinence,  so  it  is 
an  indifferent  thing,  and  is  no  part  of  God's  worship: 
but  take  it  as  it  is  joined  with  the  inward  part,  and  is 
referred  to  a  religious  end,  being  a  profession  of  an 
extraordinary  humiliation  ;  and  it  is  a  great  assistance 
to  a  man's  spiritual  and  reasonable  service  of  God, 
giving  a  stronger  and  speedier  wing  to  prayer,  which 
must  always  go  with  it,  Ezra  viii.  23.  Psa.  xxxv.  13; 
so  it  is  more  than  an  ordinary  worship. 

It  has  the  name  from  the  outward  part ;  Mark  ix. 
29.  1  Cor.  vii.  5.  Acts  xiii.  3;  it  being  most  sensible; 
but  has  its  excellency  and  efficacy  from  the  inward, 
being  that  for  which  the  outward  is  observed. 

A  fast  is  called  public,  when  a  whole  state,  or  when 
any  one  public  congregation  doth  fast. 

Private,  when  one  alone,  one  family,  or  some  few 
together,  do  fast. 

Public  and  private  fasts  have  their  warrant  from  the 
New  Testament,  as  well  as  from  the  Old ;  which  shows 
that  religious  fasts  were  not  peculiar  to  the  Jews;  but 
are  a  Christian  duty,  belonging  to  all  fitly  qualified 
for  them. 

In  the  sacred  Scriptures  we  have  manifold  exam- 
ples of  private  fasts ;  and  examples  and  command- 
ment for  public  ones. 

Our  Lord  and  Saviour  said,  that  his  disciples  after 
his  departure  from  them  should  fast.  Matt.  ix.  15. 
Matt.  vi.  16,  17,  and  gives  directions  unto  all  con- 
cerning private  fasts.  The  apostle  speaks  of  husbands 
and  wives  abstaining  from  conjugal  embraces,  that 
they  might  give  themselves  to  fasting  and  prayer, 
1  Cor.  vii.  5.  And  we  have  repeated  examples  of  the 
apostles,  and  primitive  Christians,  for  religious  fasts, 
Acts  xiii.  2,  3.  Acts  xiv.  23.  All  which  prove  fasting 
to  be  a  Christian  duty. 


THE    christian's    DAILY    WALK.  51 

The  case  of  a  person's  self,  or  family,  the  church, 
or  commonwealth,  maybe  such, that  ordinary  humilia- 
tion and  prayer  will  not  suffice.  For  as  there  were 
some  devils  that  could  not  be  cast  out,  but  by  fasting 
and  prayer,  Mark  ix.  29 ;  so  it  may  be  that  such  hard- 
ness of  heart  may  be  grown  upon  a  person ;  or  some 
sinful  lusts  may  have  gotten  so  much  strength,  that 
they  will  not  be  subdued  ;  some  evils,  private  and  pub- 
lic, (1  Sam.  vii.  5,  7.  Judges  xx.  18,  23,  compared 
with  verse  26)  which  cannot  be  prevented  or  removed; 
some  special  graces  and  blessings,  which  shall  not  be 
obtained  or  continued,  but  with  the  most  importunate 
seeking  of  God,  by  fasting  and  prayer. 

Reasons  for  fasting. 

Fasting  is  contrary  to  that  fulness  of  bread,  which 
makes  both  body  aud  soul  more  disposed  to  vice,  and, 
indisposed  to  religious  duties,  through  drowsiness  of 
head,  heaviness  of  heart,  dulness  and  deadness  of 
spirit.  Now  these  being  removed,  and  the  dominion  of 
the  flesh  subdued  by  fasting,  the  body  will  be  brought 
into  subjection  to  the  soul,  and  both  body  and  soul  to 
the  will  of  God,  more  readily  than  otherwise  they 
would  be. 

A  day  of  fasting  is  a  great  assistance  to  the  soul, 
for  the  better  performing  of  holy  duties,  such  as  medi- 
tations, reading,  and  hearing  the  word,  prayer,  exam- 
ining, judging,  and  reforming  a  person's  self;  both 
because  his  spirits  are  better  disposed,  w^hen  he  is  fast- 
ing, to  serious  devotion  ;  and  the  mind  being  so  long 
taken  wholly  off  from  the  thoughts,  cares,  and  plea- 
sures of  this  life,  he  may  be  more  intent  and  earnest 
in  seeking  of  God. 

"  Fasting  is  an  open  profession  of  guiltiness  before 
God,  and  an  expression  of  sorrow  and  humiliation; 
being  a  real  acknowledgment  of  man's  unworthiness, 
even  of  the  common  necessaries  of  this  present  life." 

But  it  is  not  enough  that  the  body  be  chastened,  if 
the  soul  be  not  also  afflicted,  Isa.  Iviii.  5  ;  because,  it 
is  else  but  a  mere  bodily  exercise,  which  profits  little; 
nay,  it  is  but  an  hypocritical  fast,  abhorred  and  con- 


52  THE  christian's  daily  walk. 

demned  by  God ;  frustrating  a  chief  end  of  the  fast, 
which  is,  that  the  soul  may  be  afflicted. 

Afflicting  the  soul  works  repentance  ;  another  chief 
end,  and  companion  of  fasting ;  for  godly  sorrow 
causes  repentance,  never  to  be  repented  of,  2  Cor. 
vii.  10. 

When  the  soul  is  afflicted,  and  heavy  laden  with 
sin,  then  a  man  will  readily  and  earnestly  seek  after 
God,  even  as  the  sick  do  to  the  physician  for  health, 
and  as  a  condemned  man  to  the  king  for  a  pardon. 
In  their  affliction  (saith  God)  they  will  seek  me  dili- 
gently, Hosea  v.  15.  If  this  be  true  of  the  outward, 
then  much  more  of  inward  affliction. 

The  afflicted  soul  is  a  fit  object  of  God's  mercy;  to 
him  doth  God  look  that  is  poor,  and  of  a  contrite 
spirit,  Isa.  Ixvi.  2,  that  trembles  at  his  word;  yea,  the 
bowels  of  his  fatherly  compassion  are  troubled  for 
him,  Jer.  xxxi.  20,  who  is  troubled  and  ashamed  for 
his  sin. 

Moreover,  upon  a  day  of  humiliation  (if  a  man  deal 
sincerely)  this  affliction  of  his  soul  drives  him  quite 
out  of  himself  to  seek  help  of  God  in  Christ ;  and 
makes  him  endeavour  to  bring  his  soul  into  such  good 
frame,  that  he  may  truly  say  he  doth  not  regard 
iniquity  in  his  heart,  Psa.  Ixvi.  18,  and  that  his  un- 
feigned purpose  is,  and  endeavour  shall  be,  to  keep  a 
good  conscience  toward  God  and  man  alway.  Whence 
follows  boldness,  and  assurance,  through  Christ  Jesus, 
that  God  will  be  found  of  him,  John  xv.  7,  and  that  in 
God's  own  time,  and  in  the  best  manner,  he  shall  have 
all  his  holy  desires  fulfilled. 

Who  are  to  observe  religious  fasts. 

All  whom  lawful  authority  enjoins,  are  to  keep  a 
pubhc  fast,  Joel  i.  14,  so  far  as  health  will  permit. 

These  only  may  keep  a  private  fast: 

First,  Such  as  are  of  understanding;  else  how  can 
they  search  out  their  ways,  judge  themselves,  or  pray? 
In  public  fasts,  if  authority  think  fit,  little  children 
may  be  caused  to  fast,  that  the  parents,  and  others  of 
understanding,  may  (as  by  objects  of  misery)  be  stir- 


THE    CHRISTlAx^j's    DAILY    WALK.  53 

red  up  to  a  more  thorough  humiliation ;  but,  in  private, 
children  and  idiots  are  to  be  exempted. 

Secondly,  Novices  and  unexperienced  Christians 
are  not  usually  to  fast  in  private  ;  such  were  Christ's 
disciples.  Matt.  ix.  14,  16,  17.  Luke  v.  33,  34,  35,  &c. 
When  exception  was  taken  at  our  Saviour,  because 
they  fasted  not,  he  excuses  them,  not  only  that  it  was 
unseasonable  to  fast  in  a  time  of  joy,  while  he,  the 
bridegroom,  was  with  them :  but  because  they  were 
not  able  to  bear  so  strong  an  exercise,  they  being  like 
old  vessels  and  old  garments,  which  would  be  made 
worse  rather  than  better  by  the  new  wine,  or  new 
cloth  of  fasting.  Strong  physic  is  good,  but  not  for 
babes.  There  is  not  the  same  reason  why  they  may 
fast  in  private  as  in  public,  because  the  minister  by 
teaching  them,  and  by  praying  with  them,  and  for 
them,  taketh  from  them  the  greatest  part  of  the  burden 
of  the  fast  in  private. 

Thirdly,  All  such  as  are  not  in  their  own  power, 
are  not  to  keep  a  private  fast,  when  those  under 
whose  power  they  are  shall  expressly  contradict  it. 
For  the  husband  might  disallow  the  vow  of  his  wife, 
even  that  wherewith  she  had  bound  herself  to  afflict 
her  soul  by  fasting.  Numb.  xxx.  3 — 8,  13.  Where- 
fore none  may  fast  against  the  w^ill  of  those  who  have 
full  power  to  command  their  service  and  attendance. 

When,  and  how  long,  fasts  are  to  be  observed. 

Public  fasts  are  to  be  kept  as  often  as  authority  shall 
see  cause. 

Private,  as  often  as  a  man  shall  have  more  than 
ordinary  cause  of  seeking  unto  God,  either  for  others 
or  himself,  2  Sam.  xii.  16.  Neh.  i.  4;  for  removing  or 
preventing  imminent  judgments  from  the  church  and 
commonwealth,  or  for  procuring  their  necessary  good, 
Dan.  ix.  3;  for  subduing  some  headstrong  lust;  for 
obtaining  some  necessary  grace,  or  special  blessing. 
Acts  x.  30 ;  for  preparing  himself  for  some  special 
service  of  God,  or  the  like. 

Though  I  cannot  but  justly  complain  of  Christians 
seldom  fasting ;  yet  I  dare  not  allow  you  to  make  this 
extraordinary  exercise  of  religion  to  be  ordinary  and 
5  * 


54  THE  christian's  daily  walk. 

common :  for  then  it  will  soon  degenerate  into  mere 
form  or  superstition:  but  wish  you  to  observe  it  as 
you  shall  have  special  occasion,  and  when  ordinary 
seeking  of  God  is  not  likely  to  prevail. 

It  is  indifferent  which  of  the  six  days  you  set  apart 
for  fasting.  Let  it  be  as  shall  best  suit  with  your  occa- 
sions. As  for  the  Lord's  day,  though  it  cannot  be 
denied  but  that  if  the  present  necessity  require,  you 
may  fast  upon  that  day,  neither  can  I  utterly  deny 
servants,  and  such  as  are  under  the  power  of  others 
(if  they  can  have  no  other  time)  sometimes  to  make 
choice  of  that  day;  yet  because  the  Sabbath  is  a  day 
of  Christian  cheerfulness,  and  fasting  is  somewhat  of 
the  nature  of  a  free-will  offering,  I  think  you  will  do 
best  to  set  such  a  day  apart  to  yourself  for  fasting, 
which  is  more  your  own,  and  not  the  Lord's  day. 

The  Scripture  has  not  determined  how  long  a  con- 
tinued fast  should  be  kept.  We  have  examples  that 
some  have  fasted  a  longer  time,  as  three  days,  Esther 
iv.  16;  some  a  shorter,  but  none  less  than  one  day, 
Judges  XX.  26.  In  hotter  countries  they  could,  with- 
out injury  to  health,  abstain  from  food  longer  than  we 
can  who  live  in  a  colder ;  but  I  think  the  body  cannot 
usually  be  sufficiently  afflicted  through  want  of  food 
in  less  time  than  one  day. 

Thus  I  have  proved  religious  fasting  to  be  a  Chris- 
tian duty.  And  have  showed  what  it  is ;  who  should 
and  may  fast,  when  and  how  long.  It  remains  that  I 
show  you  how  you  may  keep  a  fast  acceptable  to  God, 
and  profitable  to  yourself,  which  is  the  principal  thing 
to  be  regarded  in  a  fast.  And  this  I  do  the  rather, 
because  many  well  affected  Christians  have  professed 
that  they  would  gladly  set  about  the  duty,  but  ingenu- 
ously confess  that  they  know  not  how  to  do  it,  and 
(in  particular)  how  to  be  intent  and  spiritually  em- 
ployed, for  want  of  matter,  for  a  whole  day  together. 
But  of  this  in  the  next  section. 


THE    christian's    DAILY    WALK.  55 


SECT.     2.        DIRECTIONS     FOR     THE     KEEPING     A     RELIGIOUS 
FAST. 

By  way  of  preparation  to  a  religious  fast,  do  thus : 
Take  but  a  moderate  supper  the  night  before  :  for  if  a 
man  glut  himself  over  night,  he  will  be  more  unfit  for 
the  duty  of  humiliation  the  next  day,  and  it  differs  in 
effect  little  from  breaking  of  fast  next  morning. 

When  you  commend  yourself  to  God  alone  by 
prayer  that  night  (as  every  good  Christian  doth)  then 
set  yourself  in  a  special  manner  to  seek  the  Lord,  as 
the  saints  of  God;  in  the  beginning  of  their  fasts,  have 
done;  2  Chron.  xx.  3.  Dan.  x.  12  ;  proposing  to  your- 
self the  end  of  your  intended  fast;  remembering  this, 
that  if  the  chief  occasion  and  end  be  your  own  private 
good,  that  you  forget  not  others,  nor  the  public  ;  or 
if  it  be  the  public,  yet  mind  also  your  own  private; 
for  until  you  have  renewed  your  own  peace  with  God, 
your  fasting  and  praying  will  prevail  little  for  the 
public.  And  God  having  joined  the  public  with  our 
private  good  in  prayer,  we  must  not  disjoin  them  in 
our  fasting.  Resolve  with  yourself,  to  the  utmost  of 
your  power,  to  keep  a  religious  fast  unto  God,  accord- 
ing to  his  will;  for  this  cause  in  your  prayers  add 
serious  petitions  to  God  for  his  grace  to  assist  you 
therein. 

When  you  awake  that  night,  let  not  your  thoughts 
be  upon  worldly  business,  much  less  upon  any  evil 
thing ;  but  let  them  be  holy,  such  as  may  tend  to  the 
assistance  of  the  holy  duties  of  the  next  day. 

Also,  if  necessity  hinder  not,  arise  early  on  the  day 
of  your  fast.  It  is  most  agreeable  to  a  day  of  fast- 
ing, whereon  your  flesh  is  to  be  subdued,  that  you 
allow  not  yourself  so  much  sleep  as  at  other  times. 
It  is  probable,  that  for  this  cause  some  lay  on  the 
ground,  others  in  sackcloth,  in  the  nights  of  their 
fasts,  2  Sam.  xii.  16;  not  only  to  express,  but  to  assist 
their  humiliation,  by  keeping  them  from  sleeping  over 
much,  or  over  sweetly,  Joel  i.  13. 


56  THE  christian's  daily  walk. 

When  the  day  is  come,  be  strict  in  observing  the 
outward  fast.     To  this  end, 

First,  Forbear  all  meat  and  drink,  Esth.  iv.  16. 
Luke  V.  83,  until  the  set  time  of  the  fast  be  ended, 
which  usually  is  about  supper-time.  A  general  coun- 
cil in  the  primitive  church  decreed,  that  total  absti- 
nence should  be  observed  until  evening  prayer  was 
ended.  In  case  of  necessity,  that  is,  when  total  absti- 
nence will  indeed  disable  you  from  attending  to  the 
chief  duties  of  that  day,  you  may  eat  or  drink ;  for  in 
such  cases  God  will  have  mercy  rather  than  sacrifice; 
but  then  it  must  be  a  small  refreshment,  and  that  not 
of  a  dainty  kind;  only  such  and  so  much  as  may  re- 
move the  impediment  to  the  spiritual  performance  of 
the  duties  of  that  day. 

Secondly,  Abstain  from  all  other  worldly  delights, 
as  (so  far  as  will  stand  with  comeliness)  fron:i  fine 
apparel,  Exod.  xxxiii.  4,  5,  6  ;  from  all  recreations  and 
pleasant  music.  Isa.  Iviii.  3  :  from  the  marriage  bed, 
and  the  like,  1  Cor.  vii.  5.  Joel  ii.  16. 

Thirdly,  Abstain  from  all  worldly  labour,  as  upon 
a  Sabbath  day,  Isa.  Iviii.  3 ;  for  worldly  business,  and 
the  cares  thereof,  do  distract  the  thoughts,  and  hinder 
devotion,  as  well  as  worldly  delights ;  and  a  ceasing 
from  these  gives  a  full  opportunity  to  holy  employ- 
ments the  whole  day.  Therefore  the  Jew^s  were  com- 
manded to  sanctify  a  fast,  Joel  ii.  26.  And  that  yearly 
fast,  called  the  day  of  atonement.  Lev.  xxiii.  27 — 32, 
was,  upon  peril  of  their  lives,  to  be  kept  by  a  forbear- 
ance of  all  manner  of  work.  Now  although  the  cere- 
monials of  that  day  are  abolished  in  Christ,  yet,  for- 
bearing work,  as  well  as  meat  and  drink  (being  of  the 
substance  and  morality  of  a  fast)  remains  to  be 
observed  in  all  truly  religious  fasts. 

Thus  much  for  the  outward  fast:  you  must  be  as 
strict  in  observing  the  inward. 

Begin  the  day  with  prayer,  according  as  I  directed 
you  to  do  everyday;  but  with  more  than  ordinary 
preparation,  with  fervency  and  faith,  praying  for  God's 
special  grace,  to  enable  you  to  sanctify  a  fast  that  day 
according  to  the  commandment. 


THE    christian's    DAILY    WALK.  57 

Then  apply  yourself  to  the  main  work  of  the  day, 
which  has  these  parts:  (1.)  Unfeigned  humiliation; 
(2.)  Reformation,  together  with  reconciliation ;  and 
(3.)  Earnest  invocation. 

The  soul  is  then  humbled,  the  heart  broken  and 
truly  afflicted,  when  a  man  is  become  vile  in  his  own 
eyes,  through  consciousness  of  his  own  unworthiness, 
and  when  his  heart  is  full  of  grief  and  anguish  through 
fear  of  God's  displeasure ;  and  with  godly  sorrow 
and  holy  shame  in  himself,  and  anger  against  him- 
self for  sin.  These  affections  excited  do  much  afflict 
the  heart. 

This  deep  humiliation  is  to  be  w^rought,  partly  by 
awakening  your  conscience  through  a  sight  of  the 
law,  and  apprehensions  of  God's  just  judgments  due 
to  you  for  the  breach  of  it,  which  will  break  your 
heart ;  and  partly  by  the  gospel,  raising  your  mind  to 
an  apprehension  and  admiration  of  the  love  of  God  to 
you  in  Christ,  which  will  melt  your  heart,  and  cause 
you  the  more  kindly  to  grieve,  and  to  loath  yourself 
for  sin,  and  also  to  entertain  hope  of  mercy,  whence 
will  follow  reconciliation,  reformation,  and  holy  call- 
ing upon  God  by  prayer. 

To  work  this  humiliation,  there  must  be. 

First,  Examination,  to  find  out  your  sins. 

Secondly,  An  accusation  of  yourself,  with  due 
aggravation  of  your  sins. 

Thirdly,  Judging  and  passing  sentence  against  your- 
self for  sins. 

Sin  is  the  transgression  of  the  law,  and  revealed 
will  of  God ;  wherefore  for  the  better  finding  out  of 
your  sins,  you  must  set  before  you  God's  holy  law, 
for  your  light  and  rule,  Psa.  cxix.  105.  And  if  you 
have  not  learned,  or  cannot  remember  the  heads  of 
the  manifold  duties  commanded,  or  vices  forbidden ; 
then  get  some  catalogue  or  table,  wherein  the  same 
are  set  down  to  your  hand,  which  you  may  read  with 
serious  consideration  and  self-inquiry,  fixing  your 
thoughts  most  upon  those  particular  sins  whereof  you 
find  yourself  most  guilty. 


58 

If  you  do  not  meet  with  one  more  fit  for  your  pur- 
pose, then  use  the  following  table. 

But  expect  not  herein  an  enumeration  of  all  par- 
ticular sins  and  duties,  which  would  require  a  volume; 
but  of  those  which  are  principal  and  most  common ; 
by  which,  if  your  conscience  be  awakened,  it  will 
bring  to  your  remembrance  other  sins  and  omissions 
of  duty,  not  mentioned  in  the  table,  of  which  you  may 
be  guilty. 

The  first  table  of  the  law  concerns  the  duties  of  love 
and  piety  to  God,  the  performance  whereof  tends  im- 
mediately to  the  glory  of  God,  and  mediately  to  the 
salvation  and  good  of  man. 

1st.  The  first  commandment  respects  the  loving,  serv- 
ing, and  glorifying  the  only  true  God,  as  your  God, 
Exod.  XX.  2,  3. 

Examining  yourself  by  this  (and  so  in  the  other 
commandments)  think  thus  with  yourself:  Do  I  know 
and  acknowledge  the  only  true  God  to  be  such  an  one 
as  he  has  revealed  himself  in  his  word  and  works, 
namely,  One  only  infinite,  immaterial,  immutable, 
incomprehensible  spirit,  and  everlasting  Lord  God  ; 
having  being  and  all-sufficiency  in  and  from  himself; 
one  who  is  absolutely  full  of  all  perfections,  and  inca- 
pable of  the  least  defect ;  being  wisdom,  goodness, 
omnipotence,  love,  truth,  mercy,  justice,  holiness,  and 
whatsoever  is  originally  and  of  itself  excellent;  the 
only  Potentate,  King  of  kings.  Lord  of  lords,  of  whom, 
through  whom,  and  to  whom  are  all  things ;  the 
Father,  Son,  and  Holy  Ghost,  God  blessed  for  ever? 
Amen. 

Do  I  believe  his  word,  in  all  things  related,  com- 
manded, promised,  and  threatened  therein  ?  and  that 
his  holy  and  wise  Providence  is  in  all  things  ?  Have 
I  him  and  his  word  in  continual  remembrance  ? 

Do  I  esteem  and  exalt  God  in  my  heart  above  all, 
so  that  it  humbly  adores  him  at  the  very  mention 
and  thought  of  him ;  judging  myself  to  be  nothing  in 
mine  own  eyes,  yea,  esteeming  all  creatures  to  be 
nothing  in  comparison  of  him? 


THE    christian's    DAILY    WALK.  59 

Have  I  given  religious  worship  to  him  only  ?  Have 
I  believed  in  him,  and  in  him  only?  Have  I  sworn 
by  him  as  there  has  been  cause,  and  by  him  alone? 
Have  I  prayed  unto  him,  and  him  alone  ?  And  sought 
to  obtain  help  of  him  only  by  such  means  as  he  has 
appointed  ;  giving  the  glory  and  thanks  of  my  being 
and  well-being,  and  of  all  other  things  which  are  good, 
unto  him  ? 

Is  my  conscience  so  convinced  of  the  truth  and 
authority  of  God,  that  it  holds  itself  absolutely  bound 
to  obey  him  in  all  things,  so  that  it  does  incite 
to  that  which  is  good,  restrain  from  that  which  is 
evil,  encourage  me  in  well-doing,  and  check  me  when 
I  do  ill  ? 

Is  my  will  resolved  upon  absolute  and  unfeigned 
obedience ;  to  do  whatsoever  God  commands,  to 
forbear  whatsoever  he  forbids,  to  subscribe  to  what- 
soever he  does,  as  w^ell  done ;  and  have  I  borne 
patiently,  all  that,  which  either  by  himself  or  by  any 
of  his  creatures,  he  has  inflicted  upon  me  1 

Have  mine  affections  been  so  for  God,  that  I  have 
loved  him  with  all  my  heart,  loving  nothing  more 
than  him,  nothing  equal  to  him  ?  Do  I  hate  every 
thing  that  is  contrary  to  him  ?  Hath  my  confidence 
been  only  in  him,  and  my  expectation  of  good  from 
him  ?  Have  my  desires  been  to  him,  and  from  him, 
longing  above  all  things  to  have  communion  with 
him  ?  Has  it  been  my  greatest  fear  to  offend  him, 
or  to  be  separated  from  him  ?  Has  it  been  my 
greatest  grief  and  shame  that  I  have  sinned  against 
him?  Have  I  rejoiced  in  God  as  my  chief  good? 
Has  mine  anger  risen  against  whatsoever  I  saw 
contrary  to  his  glory?  Have  I  been  zealous  for 
God  ?  And  have  I  made  him  the  utmost  end  of  all 
mine  actions  ? 

Hath  my  whole  outward  man,  as  tongue,  senses, 
and  all  other  active  powers  of  my  body,  been  employ- 
ed in  the  service  of  the  true  God,  and  yielded  obe- 
dience to  his  will? 

Or,  contrariwise,  am  I  not  guilty  of  denying  of  God 
in  word,  in  works,  or  at  least  in  heart?  questioning  the 


60  THE    christian's    DAILY    WALK. 

truth  of  his  being,  and  of  his  word,  denying  his  provi- 
dence, power,  or  some  other  of  his  divine  attributes'? 
Have  I  not  been  ignorant  of  God,  and  of  his  will,  and 
erroneous  and  misbelieving,  if  not  heretical  in  my 
conceptions  concerning  God  the  Father,  Son,  or  Holy 
Ghost  ? 

Have  I  not  been  over  curious  in  prying  into  the 
nature  and  secret  counsels  of  God,  beyond  the  rule  of 
the  revealed  will  of  God  1  Have  I  not  put  myself,  or 
any  other  creature  in  the  place  of  God,  through  pride 
preferring,  and  resting  upon  my  own  way  and  will 
before  God's,  or  by  making  myself  mine  utmost  end, 
professing  God  and  his  religion,  only  to  serve  my  own 
designs,  or  by  seeking  to  the  creature,  (as  to  angel, 
sainl,  devil,  or  witch,)  instead  of  the  Creator? 

Have  1  not  been  forgetful  of  God,  and  of  his  will  ? 
Is  not  my  conscience  impure,  blind,  deluded,  or  seared; 
and  my  will  perverse,  obstinate,  impatient,  and  mur- 
muring against  God,  and  full  of  dissimulation? 

Have  I  not  set  my  affections  upon  the  world, 
rather  than  upon  God,  loving  that  which  is  evil,  hating 
that  which  is  good,  yea,  God  himself,  if  not  directly, 
yet  in  his  holiness,  shining  in  his  ordinances  and  in 
his  children,  or  as  he  is  a  severe  inflicter  of  punish- 
ment? fearing  man  more  than  God,  trusting  in  the 
creature,  making  something  besides  God  my  chief 
joy  ?  Have  I  not  presumed  when  I  had  cause  to 
despair,  and  despaired  after  that  I  had  cause  to  hope? 
Have  I  not  tempted  God  many  ways  ?  And  have  I 
not  in  the  matters  of  God  been  either  cold,  lukewarm, 
or  blindly  or  presumptuously  zealous? 

Has  there  not  been  a  proneness  in  my  whole  out- 
ward man,  to  rebel  against  God  ? 

2d.  The  second  commandment  concerns  all  such 
worship  of  God,  which  he  only  has  appointed ; 
whereby  he  communicates  himself  to  man,  and 
man  again  makes  profession  of  him:  forbidding, 
under  one  kind,  all  such  as  are  not  by  him  ordained, 
Exod.  XX.  4 — 6. 

Think  thus:  have  I  worshipped  God  in  spirit  and 


THE    christian's    DAILY    WALK.  61 

truth,  in  all  the  kinds  and  parts  of  his  worship,  public 
and  private,  ordinary  or  extraordinary;  as,  by  hearing, 
reading,  and  meditating  of  his  word ;  by  praying, 
praising,  and  giving  thanks  to  him  ;  by  a  right  use  of 
his  sacraments,  baptism,  and  the  Lord's  supper ;  and 
by  religious  fasting,  religious  feasting,  and  making  of 
vows,  according  as  I  have  had  special  occasion?  And 
have  I  done  what  has  been  in  my  power  for  the  main- 
taining and  promoting  of  God's  true  worship ;  and 
have  I,  according  to  my  place,  executed  aright,  or 
submitted  unto  the  government  and  discipline  of  the 
church  of  God? 

Or,  besides  the  omission  of  the  former  duties,  am  I 
not  guilty,  some  way  or  other,  of  idol  worship,  con- 
ceiving of  God  in  my  mind,  or  representing  him  to  my 
sense,  in  the  likeness  of  any  creature  ? 

Have  I  not  added  to  or  detracted  from,  any  part  of 
God's  worship  ?  Have  I  not  run  into  the  appearances 
and  occasions  of  idolatry,  as,  by  presence  at  idol  ser- 
vice, by  marriage  and  needless  familiarity  with 
idolatrous  persons  1  At  least,  is  not  my  heart  guilty 
of  not  hating,  but  rather  lingering  after,  idolatrous 
worship  ?  Have  I  not  been  guilty  of  superstition  or 
will-worship,  &c. 

3d.  The  third  commandment  concerns  the  glory  of 
God's  holy  name,  shining  forth  in  his  titles,  attri- 
butes, religion,  word,  ordinances,  people,  or  any 
thing  that  has  in  it  any  signatures  of  his  holiness  or 
excellency;  forbidding  the  taking  of  it  in  vain,  and 
that  in  all  words  or  actions,  religious  or  common, 
Exod.  XX.  7. 

Have  I  glorified  God,  by  answering  my  holy  pro- 
fession, with  an  holy  and  unblamable  conversation ; 
by  performing  all  holy  duties  with  due  preparation, 
knowledge  and  devotion,  also  by  thinking  and  speak- 
ing of  the  names  and  holy  things  of  God  with  holy 
reverence ;  and  in  particular  by  fearing  an  oath  1 

Or,  have  I  not  caused  the  name,  religion,  and  people 
of  God,  to  be  ill  thought  of,  and  dishonoured  by  my 
evil  course  of  living,  or  at  least  by  committing  some 

6 


62  THE  christian's  daily  walk. 

gross  sin?  Am  I  not  guilty  of  rash,  unprepared,  heed- 
less, forgetful,  and  fruitless  reading,  hearing,  receiving 
the  sacraments,  or  performances  of  any  other  part  of 
the  worship  of  God  1 

Have  I  not  thought  or  spoken  blasphemously  or 
contemptuously  of  God,  or  any  of  the  things  of  God  ? 
Have  I  not  used  the  name  of  God  needlessly,  rashly, 
wickedly,  or  falsely  in  swearing,  or  lightly  in  my 
salutations,  admirations,  or  otherwise  in  my  ordinary 
discourse? 

Have  I  not  abused  the  name  of  God,  his  Scriptures, 
his  ordinances  and  creatures,  using  them  for  other 
purposes  than  he  allows,  as,  for  sports,  charms,  or  any 
sorcery,  luxury,  or  the  like  ?  Have  I  not  passed  by 
the  great  works  of  God's  power,  mercy,  and  judg- 
ments, (especially  of  his  redeeming  love  in  Christ 
Jesus,)  without  due  observation  and  acknowledgment 
of  God  therein  ? 

4th.  The  fourth  commandment  concerns  the  ordinary 
solemn  time  of  the  service  and  worship  of  God,  re- 
quiring that  the  seventh  day  (now  our  Lord's  day) 
be  kept  as  an  holy  rest,  Exod.  xx.  8 — 11. 

Have  I  upon  the  six  days  remembered  the  Lord's 
day,  that  I  might  despatch  all  my  worldly  business, 
and  prepare  my  heart,  that  when  it  came  I  might  keep 
an  holy  Sabbath  to  the  Lord,  according  to  the  com- 
mandment 1  Did  I,  according  as  my  health  would 
permit,  rise  early  on  that  day  1 

Have  I  performed  my  daily  (both  morning  and  even- 
ing) exercises  of  religion  alone,  and  wdth  my  family, 
that  day  in  prayer  ? 

Have  I  caused  all  under  my  authority,  according  to 
my  power,  to  rest  from  all  manner  of  works  and 
worldly  recreations  ;  also  myself  not  only  from  the 
labour  of  my  body,  but  of  my  mind  in  all  worldly 
business  ;  except  about  the  things  that  concern  com- 
mon honesty,  and  comeliness,  works  of  mercy,  and 
such  works  of  necessity  as  could  not  be  done  before, 
or  let  alone  till  afterwards  ? 

Have  I  always  prepared  my  heart  before  I  went 


THE    christian's    DAILY    WALK.  63 

into  the  house  and  presence  of  God,  by  meditation  of 
God's  word  and  works,  and  in  particular  by  examina- 
tion and  reformation  of  my  ways,  by  prayer,  thanks- 
giving and  holy  resolution  to  carry  myself  as  in  God's 
presence,  and  to  hear  and  obey  whatsoever  I  should 
be  taught  out  of  the  word  of  God  ] 

Have  I  caused  my  family  to  go  with  me  to  the 
church  1  And  did  I  with  them  come  in  due  time,  and, 
being  there,  stay  the  whole  time  of  prayer,  reading, 
and  preaching  of  the  word,  singing  of  psalms,  receiv- 
ing and  administering  the  sacraments,  even  that  of 
baptism,  when  others  are  baptized;  and  did  I  attend 
diligently,  and  join  with  the  minister  and  the  rest  of 
the  congregation  in  all  those  holy  exercises  ? 

Did  I  spend  the  day,  after  the  morning  and  evening 
prayers,  sermons,  or  catechizing,  in  meditation,  and 
(as  I  had  opportunity)  in  conference  and  repetition  of 
what  I  had  heard?  Also  in  visiting  the  sick,  and 
other  works  of  mercy ;  and  so,  from  the  beginning  to 
tte  end  of  the  day,  have  been  employed  in  holy 
thoughts,  words,  and  deeds,  and  all  this  with  spiritual 
delight  ? 

Or,  am  I  not  guilty  of  forgetting  the  Lord's  day 
before  it  came,  and  of  neglecting  and  profaning  it 
when  it  came?  as  by  mere  idleness,  or  by  taking 
opportunity  of  leisure  from  the  business  of  my  calling 
to  be  licentious  in  company  keeping,  &c.,  or  by  re- 
serving that  day  for  journeys,  idle  visits,  and  for  the 
despatch  of  worldly  business  ? 

Have  I  not  been  careless  of  the  service  of  God,  fre- 
quenting it  no  oftener  than  law,  or  very  shame  did 
compel  me  ? 

Have  I  not  been  careless  whether  my  servants  or 
children,  did  keep  the  Sabbath  or  no  ?  And  when  I 
was  at  church,  did  I  not  idle  away  the  time,  by  gazing 
about  or  by  sleeping,  or  by  worldly  thoughts'? 

Have  I  not  bought,  sold,  spoken  of,  or  done  other 
works  forbidden  to  be  done,  spoken,  or  contrived  upon 
that  day  ? 

Have  I  not,  under  the  name  of  recreation,  sought 
mine  own  pleasure,  using  sports  and  games,  which 


64  THE  christian's  daily  walk. 

cause  the  mind  to  be  more  indisposed  to  the  due  per- 
formance of  holy  duties  than  honest  labours  do,  to 
which  they  are  subordinate,  and  with  them  forbidden 
to  be  done  that  day  ? 

Has  not  the  strict  observance  of  the  Sabbath  been 
at  least  tedious  to  me,  so  that  I  could  have  wished 
that  it  had  been  gone  long  before  it  was  ended  1 

5th.  The  second  table  concerns  duties  of  love  and 
righteousness  towards  man,  the  performance  where- 
of tends  immediately  to  the  good  of  man;  but  medi- 
ately to  the  proof  of  his  being  truly  religious,  and 
to  the  glory  of  God. 

God  made  man  not  to  be  alone,  nor  to  be  only  for 
himself;  therefore,  for  the  greater  good  of  mankind, 
he  has  endued  men  with  variety  of  gifts,  and  degrees 
of  place,  some  excelling  others,  both  in  family,  church, 
and  commonwealth ;  yet  so  as  each  is  excellent  in  his 
gift  and  place,  even  the  meanest  made  worthy  of 
respect  from  the  greatest,  because  of  his  usefulness 
for  the  common  good  :  even  as  the  least  member  of 
the  natural  body  is  truly  useful  and  to  be  respected 
as  well,  though  not  so  much,  as  the  most  honourable. 

Now  when  each  member  in  the  body  politic  does 
acknowledge  the  several  gifts  and  mutual  use  one  of 
another,  according  to  their  place,  then  is  there  a  sweet 
harmony  in  the  society  of  man,  and  there  is  a  sure 
foundation  laid  of  all  good  offices  of  love  between  man 
and  man. 

Wherefore,  in  the  first  place,  God  in  the  fifth  com- 
mandment, Exod.  XX.  12,  provide^  that  the  order 
which  he  had  set  amongst  men,  should  inviolably  be 
observed  ;  requiring  all  inferiors,  under  the  name  of 
children,  to  honour  their  superiors,  that  is,  to  acknow- 
ledge that  dignity  and  excellency  which  is  in  them, 
showing  it  in  giving  due  respect  unto  their  persons 
and  names ;  implying  that  all  superiors  should  walk 
worthy  of  honour,  and  that  they  should  mutually  shew 
good  respect  to  their  inferiors,  seeking  their  good,  as 
well  as  their  own. 


65 

Concerning  this  fifth  commandment,  think  thus:  do 
I  live  in  a  lawful  calling  ?  And  have  I  walked  worthy 
my  general  calling  of  Christianity,  and  discharged  my 
particular  calling,  and  employed  the  gifts  which  God 
gave  me,  for  the  good  of  the  society,  of  man  in  family, 
church,  or  commonwealth  ? 

Have  I  honoured  all  men,  for  that  they  were  made 
after  the  image  of  God,  and  have  yet  some  remains 
thereof;  are  capable  of  having  it  renewed,  if  it  be  not 
renewed  already ;  and  because  they  are  or  may  be 
useful  for  the  common  good  of  man ;  using  them  with 
all  courteousness  and  kind  respect;  excepting  when, 
and  wherein,  they  have  made  themselves  vile  by  open 
wickedness;  so  that  it  will  not  stand  with  the  glory  of 
God,  the  good  of  others,  or  of  themselves,  or  with  the 
discharge  of  my  place,  to  show  them  countenance  ? 
Have  I  showed  my  due  respect  to  others,  in  praying  to 
God,  and,  as  there  has  been  cause,  in  giving  him 
thanks  for  them  1 

Have  I  conceived  the  best,  that  in  charity  I  might, 
of  others'?  And  by  love  have  I  endeavoured,  accord- 
ing to  my  place,  to  cure  their  grosser  evils,  and  to 
cover  their  infirmities  1  And  have  I  to  my  power 
promoted  my  neighbour's  good  name  and  reputation, 
and  have  I  been  contented,  nay  desirous,  that  he 
should  be  esteemed  as  well,  nay,  better  than  myself? 
And  have  I,  both  in  his  life-time,  and  after  his  death, 
given  him  the  honour  of  common  humanity,  as  in 
common  civilities  at  least,  and  in  comely  burial,  so 
far  as  any  way  it  did  belong  to  me,  and  in  maintain- 
ing his  injured  reputation  ?  &c. 

Have  I,  being  superior  to  others  in  gifts  of  any  kind, 
as  learning,  wit,  wealth,  strength,  &c.,  employed  those 
gifts  to  the  honour  of  God,  and  the  good  of  man,  more 
than  others  ] 

As  I  am  beyond  others  in  years,  am  I  superior  to 
them  in  gravity,  good  counsel,  and  good  example? 

As  I  am  above  others  in  authority,  do  I  acknow- 
ledge that  it  is  not  originally  in  me,  but  derived  to  me 
from  God,  and  have  I  held  it,  and  used  it  for  him  ; 
6* 


66  THE  christian's  daily  walk. 

keeping  within  the  due  Hmits  thereof,  governing  with 
wisdom  and  moderation ;  procuring  the  good  of  their 
bodies  and  souls,  so  far  as  lay  in  me ;  commanding 
only  things  lawful  and  convenient;  encouraging  them 
in  well-doing,  by  commendation  and  rewards ;  pre- 
venting evil  as  much  as  I  could,  and  restraining  it  in 
them  by  seasonable  and  due  reproofs,  according  to  the 
quality  of  the  offence,  and  of  the  person,  when  fairer 
means  would  not  prevail  1 

As  I  am  an  equal ;  have  I  esteemed  others  better 
than  myself,  and  striven  in  honour  to  prefer  them  ? 

As  I  am  below  others  in  gifts  and  age,  have  I  in 
word  and  gesture,  showed  them  due  reverence,  and 
thankfully  made  use  of  their  good  parts  and  expe- 


riences 


As  I  am  under  authority,  whether  in  family,  church, 
or  commonwealth,  have  I  submitted  myself  to  all  my 
governors,  reverencing  their  persons,  obeying  readily 
all  those  their  lawful  commandments,  which  are  with- 
in the  compass  of  their  authority  to  enjoin  me?  Have 
I  received  their  instructions,  and  borne  patiently  and 
fruitfully  their  reproofs  and  corrections'? 

Or  do  I  not  live  without  a  lawful  calling?  or  idly  or 
unprofitably  in  it  ?  Have  I  not  buried  or  abused  my 
talent  and  place,  to  the  hurt  rather  than  the  good  of 
myself  and  others  ? 

Have  I  not  been  high-minded,  esteeming  better  of 
myself  than  there  was  cause,  seeking  after  the  vain 
applause  of  men  ? 

Have  I  not  despised  others  ?  Yea,  those  who  were 
good,  yea,  my  superiors  ?  Showing  it  by  my  irreve- 
rent gestures,  and  by  my  speeches  to  them,  and  of 
them  ?  Have  I  not,  some  way  or  other,  detracted 
from,  and  diminished  the  credit  of  others,  or,  at  least, 
envied  their  due  estimation? 

As  I  am  a  superior,  have  I  not  carried  myself  inso- 
lently, lightly,  or  dissolutely  ? 

As  I  am  under  authority,  have  I  not  carried  myself 
stubbornly  and  undutifully  ? 


THE    christian's    DAILY    WALK.  67 

6th.  God  having  set  an  order  in  human  society,  does 
next  provide  for  the  hfe  and  safety  of  the  person  of 
man,  who  must  keep  this  order,  and  make  this 
society,  by  forbidding,  in  the  sixth  commandment, 
whatsoever  may  take  it  away,  or  impair  it. 

Have  I  had  a  care  of  mine  own  health,  in  a  sobei 
use  of  meat,  drink,  labour,  sleep,  recreation,  physic, 
or  whatever  else  is  apt  to  promote  health,  and  to  pre- 
vent disease  ? 

Have  I  been,  or  am  I  meek,  patient,  long-suffering, 
easy  to  be  appeased,  apt  to  forgive,  full  of  compassion, 
kind,  merciful;  showing  all  these  in  soft  speeches, 
gentle  answers,  courteous  behaviour,  requiting  evil 
with  good,  comforting  the  afi^icted,  relieving  the 
needy,  peace-making,  and  by  doing  all  other  offices 
of  love,  which  might  tend  to  my  neighbour's  safety 
or  comfort  ? 

Or,  have  I  not  wished  myself  dead,  or  neglected  the 
means  of  my  heaUh  ?  Have  I  not  impaired  it,  by  sur- 
feits, by  excessive  labour  or  sports,  by  fretting  and 
over  grieving,  or  by  any  other  means  ?  And  have  I 
not  had  thoughts  of  doing  myself  harm  ? 

Have  I  not  been  angry  unadvisedly,  maliciously, 
and  revengefully?  showing  surly  gestures  and  be- 
haviour, as  sour  looks,  shaking  the  head  or  hand, 
gnashing  the  teeth,  stamping,  mocking, railing,  cursing, 
quarreling,  smiting,  hurting,  or  taking  away  the  life 
of  man  any  way,  without  God's  allowance? 

Have  I  not  been  a  sower  of  discord,  or  some  way 
or  other  been  an  occasion  of  the  discomfort,  if  not  the 
death  of  others '? 

7th.  The  seventh  commandment  concerns  chastity, 
whereby  God  provides  for  a  pure  propagation  and 
conservation  of  mankind;  forbidding  all  bodily  pollu- 
tion, under  the  name  of  adultery,  Exod.  xx.  13. 

Have  I  been  modest,  sober,  shamefaced,  possessing 
my  body  in  chastity,  shutting  mine  eyes,  and  stopping 
mine  ears,  and  restraining  my  other  senses  from  all 


68  THE  christian's  daily  walk. 

objects  and  occasions  of  lust?  bridling  my  tongue 
from  lascivious  speeches;  forbearing  all  manner  of 
obsceneness  and  wantonness;  abstaining  from  self- 
pollution,  fornication,  or  any  other  natural  or  unnatu- 
ral defilement  of  my  body,  either  in  deed  or  desire? 

And  being  married,  was  I  wise  in  my  choice  ?  and 
have  I  kept  the  marriage-bed  undefiled,  through  a 
sanctified,  sober,  and  seasonable  use  thereof? 

Or,  am  I  not  guilty  of  manifold  acts  of  unclean- 
ness;  at  least  of  immodest  looks,  touches  and  em- 
braces ;  of  wanton  speeches,  gestures,  apparel,  and 
behaviour? 

Have  I  not  run  into  the  manifold  occasions  of  adul- 
tery and  uncleanness ;  as  idleness,  gluttony,  drunken- 
ness, choice  of  such  meats,  drinks,  or  any  other  things 
that  provoke  lust ;  effeminate  dancing,  frequenting 
wanton  company,  or  of  unseasonable  conversing  with 
the  other  sex  alone  ? 

8th.  The  eighth  commandment  concerns  the  preserva- 
tion of  man's  goods,  the  means  of  his  comfortable 
maintenance  in  this  life,  forbidding  all  injuries  and 
wrongs,  under  the  name  of  stealing. 

Have  I  a  good  title  to  the  things  which  I  possess, 
as  by  lawful  inheritance,  gift,  reward,  contract,  or 
any  other  way  which  God  allows  ?  Have  I  been  in- 
dustrious and  faithful  in  my  calling,  frugal  and  provi- 
dent? Have  I  done  that  for  which  I  have  received 
pay  or  maintenance  from  others  ;  and  have  I  given  to 
every  man  his  own,  whether  tribute,  wages,  debts,  or 
any  other  dues  ? 

Or,  have  I  not  got  my  living  by  an  unlawful  call- 
ing? or  have  I  impoverished  myself  and  mine  by  idle- 
ness, luxurious  and  unnecessary  expenses  ?  by  gaming, 
unadvised  suretiship,  or  otherwise  ?  Have  I  not  with- 
held from  myself  or  others,  through  covetousness,  that 
which  should  have  been  expended  ? 

Have  I  not  gotten  or  kept  my  neighbour's  goods, 
by  fraud,  oppression,  falsehood,  or  by  force,  and  made 
no  restitution  ?  Have  I  not  some  way  or  other  im- 
paired my  neighbour's  estate  ? 


THE    CHRISTIAN  S    DAILY    WALK.  OH 

9th.  The  ninth  commandment  concerns  truth  of 
speech;  the  great  means  of  intercourse  between  man 
and  man,  and  of  preserving  the  rights,  and  redress- 
ing the  disorders  of  human  society;  forbidding  all 
falsehood  of  speech,  under  the  name  of  bearing 
false  witness,  Exod.  xx.  14. 

Have  I  at  all  times,  in  all  things  spoken  the  truth 
from  my  heart  ?  giving  testimony,  in  public  or  private, 
by  word  or  writing,  of  things  concerning  mine  own 
or  neighbour's  name,  credit,  life,  chastity,  goods,  or 
in  any  matters  of  speech  between  me  and  others, 
whether  in  affirming,  denying,  with  or  without  oath, 
or  in  any  bare  reports,  promises,  or  in  any  other 
way? 

Or  am  I  not  guilty  of  telling  lies  jestingly,  officious- ' 
ly,  or  perniciously  1  Have  I  not  raised,  spread,  or 
received  false  reports  of  my  neighbour  1  Have  I  not 
spoken  falsely  in  buying  and  selling ;  also  in  com- 
mending by  word  or  writing  unworthy  persons,  dis- 
praising the  good,  in  boasting  of  myself,  or  flattering 
of  others  ? 

Have  I  not  given  false  evidence,  used  equivoca- 
tions, or  concealed  the  truth  which  I  should  have 
spoken,  or  perverted  it  when  I  did  speak  it  ? 

10th.  The  tenth  commandment  concerns  contentment 
with  a  man's  own  condition ;  the  foundation  of  all 
order  and  justice  amongst  men ;  forbidding  the 
contrary,  namely,  coveting  that  which  is  not  his, 
Exod.  XX.  15. 

Am  I  contented  with  mine  own  condition,  as,  with 
my  place  which  I  hold  in  faaiily,  church,  or  com- 
monwealth, with  husband  or  wife,  house  or  estate  1 
Can  I  heartily  rejoice  in  the  prosperity  of  others,  even 
when  they  are  greater,  happier,  wiser,  or  better  than 
myself? 

Or  have  I  not  been  full  of  discontent  with  my  con- 
dition, coveting  after  something  or  other  which  was 
my  neighbour's  ?  at  least  by  actual  concupiscence,  in 
multitude  of  evil  and  envious  thoughts,  arising  fro-qi 


70 

the  law  of  my  members,  though  my  will  hath  contra- 
dicted them  ? 

RULES  FOPv.  SELF-EXAMINATION  FROM  THE  GOSPEL  OF  CHRIST. 

Besides  the  breaches  of  God's  holy  law,  have  I  not 
been  guilty  of  many  sins  peculiarly  against  the  gospel 
of  our  Lord  Jesus  Christ  1  Such  as  opposition  to, 
and  hatred  of  Christ,  and  his  cause;  being  incensed 
against  him,  and  his  method  of  salvation ;  or  vilifying 
his  gospel  by  word  or  writing,  Isa.  xlv.  25. 

Scepticism  and  gross  infidelity,  from  a  disinclina- 
tion to  conviction ;  and  not  impartially,  in  the  fear  of 
God,  weighing  the  evidences  in  proof  of  the  heavenly 
mission  of  our  Lord  and  Saviour,  John  v.  39. 

Unsound  faith ;  not  extended  to  all  the  revealed 
truths  and  duties  of  the  gospel ;  either  through  culpa- 
ble ignorance,  strong  prejudice,  resolving  to  believe 
no  further  than  I  can  comprehend,  or  may  be  con- 
sistent with  the  quiet  of  my  conscience  in  an  evil 
course,  John  iii.  19 — 2L  Or  has  it  been  a  mere 
notional  and  historical  faith  ?  However  extended 
to  all  the  doctrines,  duties,  promises,  and  threatenings 
of  the  gospel ;  yet  not  attended  with  heart-impres- 
sions, humbling  the  soul,  making  me  poor  in  spirit  at 
the  feet  of  Christ ;  seeking  the  glory  of  God  and  the 
Redeemer,  and  my  own  salvation,  as  my  chief  busi- 
ness. Gal.  vi.  15.  Has  it  been  such  a  faith  that  does 
not  purify  the  heart,  Acts  xxiv.  18 ;  that  worketh  not 
by  love.  Gal.  v.  6 ;  that  unites  not  the  soul  to  Christ ; 
so  as  to  crucify  the  flesh  with  the  afl^ections  and  lusts. 
Gal.  V.  24  ;  that  directs  not  the  whole  conversation  by 
the  will  and  example  of  our  acknowledged  Lord  and 
Master;  not  resting  by  faith  in  his  promises,  in  all 
seasons  of  adversity  and  prosperity,  1  John  ii.  6 ;  that 
moderates  not  fear  and  hope  concerning  things  pre- 
sent and  temporal,  by  looking  to  Jesus,  and  things 
eternal,  2  Cor.  iv.  13.  Heb.  xii.  12  ;  that  does  not 
trust  and  rely  upon  Christ  alone  (in  the  prescribed 
way)  for  justification  and  salvation ;  submitting  unto 
the  righteousness  of  God  in  him,  Rom.  x.  3,  4. 

Impenitency;  not  being  seriously  affected  with  an 


71 

humbling  sense  of  the  odious  nature  of  sin ;  not  search- 
ing out  my  offences,  but  hiding  and  extenuating  them, 
Rom.  ii.  3,  4.  Not  abasing  myself  for  my  sins  (so 
many  and  aggravated)  against  all  the  love  of  the 
Father,  the  grace  of  the  Son,  and  the  strivings  of  the 
Holy  Spirit,  2  Cor.  vi.  2.  No  resolved  and  vigilant 
forsaking  of  sin,  and^  bringing  forth  fruits  meet  for 
repentance,  Matt.  iii.  8. 

Despair  of  God's  mercy  in  Christ  Jesus,  saying, 
There  is  no  hope,  Jer.  ii.  25. 

Presumption,  and  turning  the  grace  of  God  into 
lasciviousness,  Jude  4;  continuing  in  sin,  that  grace 
may  abound,  Rom.  vi.  1,  2. 

Making  light  of  Christ,  not  esteeming  him  as  the 
pearl  of  great  price,  and  being  willing  to  part  with  all 
to  obtain  it,  Matt.  xiii.  45,  46. 

Slighting  the  benefits  of  redemption,  Luke  xiv.  16 
— 20  ;  such  as  peace  with  God  through  the  blood  of 
Christ ;  the  gift  of  the  Holy  Spirit,  as  sanctifier  ;  meet- 
ness  for,  and  a  title  to  the  kingdom  of  heaven;  and 
communion  with  God  in  the  way  to  it. 

Undervaluing  the  means  of  salvation ;  the  holy 
Scriptures,  secret  prayer,  public  worship,  the  sacra- 
ments, &c.  and  not  being  spiritual  in,  if  attendant 
upon  them,  John  iv.  23.  Heb.  x.  25. 

Great  coldness  and  indifference  about  the  honour 
of  the  sacred  name  into  which  I  was  baptized  ;  and  all 
the  peculiar  doctrines  of  the  gospel,  Phil.  iii.  3. 

No  joyful  progress  in  the  works  of  faith  and  labours 
of  love,  to  the  full  assurance  of  hope,  even  where  faith 
is  unfeigned,  Phil.  iii.  12 — 15. 

Inconstancy  and  fickleness  in  the  service  of  God, 
with  the  natural  consequences  thereof,  despondency, 
diiBdence,  and  the  spirit  of  bondage  again  to  fear, 
Gal.  V.  7.  Rom.  viii.  15. 

Slavish  fear  and  cowardice,  2  Tim.  i.  7. 

Declensions  in  the  love  of  Christ  and  the  fruits  of 
holiness ;  and  growing  conformity  to  the  world,  luxury, 
gaiety,  pastimes,  &c.  with  increasing  inattention  to 
the  soul's  immortality,  the  approach  of  death  and 
eternity,  the  coming  of  the  Lord,  the  resurrection  and 


72 

judgment-day,  heaven's  joys  or  hell's  horrors,  Rom. 
ii.  1—10.  2  Peter  iii.  14. 

Upon  the  whole, — How  shall  man  be  just  with  (or 
justify  himself  before)  God  ?  If  he  contend  with  him, 
he  cannot  answer  him  one  of  a  thousand,  Job  ix.  2,  3. 
So  that  every  mouth  must  be  stopped,  since  all  the 
world  is  become  guilty  before  God.  Being  justified 
(if  ever)  freely  by  his  grace,  through  the  redemption 
that  is  in  Jesus  Christ ;  whom  God  hath  set  forth  (in 
the  most  illustrious  manner)  to  be  a  propitiation, 
through  faith  in  his  blood,  &c.  Rom.  iii.  19 — 27. 

Beware,  therefore,  lest  that  come  upon  you  which 
is  spoken  of  in  the  prophets  :  Behold,  ye  despisers,  and 
wonder,  and  perish.  Acts  xiii.  40,  41.  Examine  your- 
selves, whether  ye  be  in  the  faith ;  prove  your  own 
selves ;  know  ye  not  your  own  selves,  how  that  Jesus 
Christ  is  in  you,  except  ye  be  reprobates?  2  Cor. 
xiii.  5. 

SELF-JUDGING    FOR    SIN. 
THE    EVIL    NATURE    AND    EFFECTS    OF    SIN. 

Thus  having  by  God's  holy  law  found  out  your  sins, 
you  must  arraign  and  accuse  yourself,  as  it  were  at 
the  bar  of  God's  tribunal ;  representing  your  sins  to 
your  mind  as  they  are,  in  their  heinousness  and  mis- 
chievousness,  according  to  their  several  aggravations. 

First,  Consider  sin  in  its  nature.  It  is  a  moral  evil, 
an  irregularity  in  the  soul  and  actions,  and  enmity  to 
God  the  chief  good ;  it  is  the  worst  evil,  worse  than 
the  devil  and  Satan,  he  had  not  been  a  devil  but  for 
sin ;  worse  than  hell,  which,  as  it  is  a  torment,  is 
caused  by  sin,  and  is  only  contrary  to  the  good  of  the 
creature,  whereas  sin  itself  is  contrary  to  the  good  of 
the  Creator.  It  is  such  a  distemper  of  the  soul,  that 
the  Scripture  calls  it  wickedness  of  folly,  even  foolish- 
ness of  madness,  Eccles.  vii.  25. 

Secondly,  Considering  from  whence  sin  in  man  had 
its  original,  even  from  the  devil,  John  viii.  44.  Gen. 
iii.  who  is  the  father  of  it;  it  came,  and  comes  from 
hell,   James   iii.    15;    therefore   is   earthly,   sensual, 


THE    christian's    DAILY    WALK.  73 

devilish.  Whensoever  you  sin,  you  do  the  lusts  of 
the  devil. 

Thirdly,  Consider  the  nature  of  the  law  whereof  sin 
is  a  transgression:  a  law  most  perfect,  most  holy,  just, 
and  good,  Rom.  vii.  12.  Gal.  iii.  21.  Rom.  viii.  3; 
which  would  have  given  eternal  life  to  the  doers  of  it, 
had  it  not  been  for  this  cursed  sin. 

Fourthly,  Consider  the  person  against  whom  sin  is 
committed,  whom  it  highly  offends  and  provokes ;  it 
is  God,  Psa.  li.  4,  to  whom  you  owe  yourself  and  all 
that  you  have ;  who  made,  Acts  xviii.  28,  and  does 
preserve  you,  and  yours ;  who,  though  you  have  sin- 
ned, desires  not  your  death,  Ezek.  xxxiii.  11,  nor 
afflicts  you  willingly;  but  had  rather  that  you  should 
humble  yourself,  repent,  and  live;  who,  that  you  might 
be  saved,  gave  his  only  begotten  Son  to  death,  to  ran- 
som you,  John  iii.  16;  who,  by  his  ministers,  makes 
known  his  word  and  good-will  towards  you,  making 
proclamation,  that  if  you  will  repent  and  believe,  you 
shall  be  saved  ;  yea,  entreats  you  by  his  ministers  to 
be  reconciled  to  him,  2  Cor.  v.  20.  It  is  that  God, 
who  is  rich  in  goodness,  forbearance,  and  long-suffer- 
ing, 2  Peter  iii.  9,  waiting  when  you  will  return,  that 
you  may  Hve ;  who,  on  the  other  hand,  if  you  despise 
this  his  goodness,  and  shall  continue  in  your  sin, 
thereby  provoking  the  eyes  of  his  glory,  Isa.  iii.  8,  is 
a  terrible  and  revengeful  God,  Nahum  i.  2;  who,  if 
you  still  err  in  heart,  and  will  not  walk  in  his  ways, 
has  sworn  in  his  wrath,  that  you  shall  not  enter  into  his 
rest,  Heb.  iii.  11;  who  in  his  wrath  is  a  consuming  fire, 
Heb.  xii.  29;  and  is  ready  and  able  to  destroy  body 
and  soul  in  the  eternal  vengeance  of  hell-fire.  Matt. 
X.  28. 

Fifthly,  Consider  sin  in  the  evil  effects  of  it,  namely, 
it  brought  a  curse  upon  the  whole  creation.  Gen.  iii. 
17.  Rom.  viii.  20,  for  man's  sake;  whereby  the  crea- 
tures are  become  defective,  and  oftentimes  unservice- 
able, nay,  hurtful  to  you.  From  your  sins  come  all 
manner  of  diseases  and  afflictions  that  ever  befell 
you.  This  your  sin  (until  it  be  repented  of  and  par- 
doned) makes  you  hateful  to  God,  Psa.  xi.  5,  separates 

7 


74  THE  christian's  daily  walk. 

between  you  and  God,  Isa.  lix.  2,  causing  him  to 
withhold  good  things  from  you,  Jer.  v.  25,  and  to 
inflict  evil  upon  you,  even  in  this  life.  It  defiles  the 
whole  man.  Tit.  i.  15,  and  every  renewed  act  of  sin 
does  strengthen  the  body  of  sin,  and  works  a  decay 
of  grace  in  you,  though  you  be  regenerate.  And  if  it 
be  gross  iniquity,  if  it  does  not  benumb  and  sear  your 
conscience,  yet  it  will  wound  it,  and  break  the  peace 
thereof,  if  it  be  tender  ;  vexing  it  as  motes  do  your  eye, 
or  thorns  your  feet,  Psa.  li.  causing  terrors  and  doubt- 
ings  of  salvation ;  God's  withdrawing  his  favour  and 
loving  countenance  from  you ;  and,  if  you  be  not  in 
Christ,  it  will  in  the  end  bring  upon  you  everlasting 
damnation.  Matt.  xxv.  46.  Rev.  xxi.  8. 

Sixthly,  Consider  the  ransom  for  sin,  who  paid  it, 
and  what  was  paid  ;  consider  Christ  Jesus,  who  he 
was,  and  what  he  did  and  suffered  to  take  away  your 
sin.  He,  the  only  Son  of  God,  very  God,  did  veil  his 
glory  for  a  time,  and  left  heaven  to  dwell  in  the  taber- 
nacle of  human  flesh,  taking  upon  him  the  estate  of  a 
servant,  Phil.  ii.  6 — 8  ;  he  was  poor,  despised  of  men, 
Isa.  liii.  3 ;  persecuted  from  the  manger  to  the  cross ; 
made  to  shed  tears  abundantly;  yea,  so  tormented  with 
the  sense  of  God's  wrath  for  your  sin,  that  for  very 
anguish  he  did  sweat  as  it  were  drops  of  blood,  Luke 
xxii.  44.  He  was  accused,  condemned,  spit  upon, 
mocked,  buffeted,  and  scourged  by  wicked  men,  Matt, 
xxvii.  1 — 31;  made  to  bear  his  own  cross,  till  for  very 
faintness  he  could  bear  it  no  longer,  Mark  xv.  21;  then 
he  was  crucified  between  thieves,  dying  the  most 
accursed  death.  Gal.  iii.  13;  and,  which  to  him  was 
more  than  all  the  rest,  he,  in  his  human  apprehension, 
was  forsaken  of  God,  crying  out,  My  God,  my  God, 
why  hast  thou  forsaken  me  1  Matt,  xxvii.  46. 

Now  you  may  be  assured,  that  if  the  justice  of  God 
could  have  been  satisfied,  and  your  sin  expiated  and 
done  away  by  a  less  price,  Jesus  Christ,  his  only  Son, 
would  never  have  been  caused  to  pour  out  his  soul  a 
sacrifice  for  your  sin,  Isa.  liii.  10,  12. 

This  looking  (by  the  eyes  of  your  faith)  upon  Christ 
whom  you  have  pierced,  Zech.  xii.  10,  will  at  once 


show  you  the  greatness  and  hateful ness  of  your  sin, 
which  required  such  an  infinite  ransom;  and  the 
infinite  love  of  God  in  Christ  towards  you,  even  when 
you  were  his  enemy;  in  providing  for  you  a  sure 
remedy,  which  will  free  you  from  both  the  guilt  and 
power  of  this  sin.  The  thoughts  hereof  will  (if  any 
thing  will)  even  melt  the  heart  into  godly  sorrow  for 
sin,  and  withal,  give  hope  (in  the  use  of  means)  of 
mercy  and  forgiveness. 

That  the  former  aggravations  maybe  more  pressing, 
observe  these  directions  : 

1st.  You  must  consider  sin  in  particulars,  one  after 
another;  for  generals  leave  no  impressions;  therefore 
David  cries  out  of  his  bloody  sin  in  particular,  2  Sam. 
xxiv.  10.  Psa.  li.  14. 

2d.  You  must  judge  the  least  sin  to  be  damnable, 
James  i.  15,  until  it  be  pardoned,  and  repented  of  in 
particular,  if  known  unto  you  ;  at  least  in  general,  if 
not  known. 

3d.  The  greater  any  sin  is,  Heb.  x.  29,  the  greater 
you  must  judge  the  guilt  and  punishment  to  be. 

4th.  Sins  committed  long  since,  unrepented  of,  and 
the  punishments  deserved  but  deferred,  are  to  be 
judged  to  be  as  near,  lying  at  the  door.  Gen.  iv.  7, 
and  exposing  you  to  condemnation,  as  if  committed 
at  the  present ;  so  that  you  may  look  for  God's  hand 
to  be  upon  you  this  present  moment.  They,  like  the 
blood  of  Abel,  or  sins  of  Sodom,  cry  as  loud  to  God 
for  vengeance  now,  as  the  first  day  they  were  com- 
mitted ;  nay,  louder,  because  they  are  aggravated  by 
impenitency,  and  by  the  abuse  of  God's  long-suffering, 
Rom.  xxiv.  5. 

5th.  Your  humiliation  must,  in  your  endeavour, 
proportion  your  guilt  of  sin,  Ezra  ix.  x.  1 — 14;  Matt, 
xxvi.  75;  the  greater  the  guilt,  the  greater  the  humilia- 
tion. 

Know,  therefore,  that  sins  against  God,  of  the  first 
table,  all  things  considered,  are  greater  than  those 
of  the  second,  1  Sam.  ii.  25.  Matt.  xxii.  37,  38. 

The  more  grace  hath  been  offered  you  by  the  gos- 
pel, Matt.  xi.  21 — 24;  and  the  more  means  you  have 


76  THE    CHRISTIAN  S    DAILY    WALK. 

had  to  know  God  and  his  will,  the  greater  is  your 
sin,  if  you  be  ignorant,  impenitent,  and  disobedient. 

The  number  of  sins,  according  as  they  are  multi- 
plied, do  increase  the  guilt  and  punishment,  Isa.  lix. 
12,  13.  Ezek.  xvi.  51. 

The  more  bonds  are  broken  in  sinning,  as,  commit- 
ting it  against  the  law  of  God,  of  nature,  and  nations^ 
Jude  10.  Jer.  xxxiv.  18,  against  conscience,  promises, 
and  vows ;  the  greater  the  sin  and  punishment. 

All  these  things  known  and  considered,  now  judge 
yourself,  1  Cor.  xi.  31;  pass  a  condemnatory  sentence 
against  yourself:  whence  will,  through  the  grace  of 
God,  follow  affliction  of  soul.  Now  you  will  see  that 
you  are  base  and  vile,  and  that  you  may  justly  fear 
God's  judgments;  now  you  will  see  cause  to  be 
grieved,  ashamed,  yea,  even  confounded  in  yourself, 
and  to  conceive  an  holy  indignation  against  yourself 

You  will  now  think  thus :  Ah !  that  I  should  be  so 
foolish,  so  brutish,  so  mad,  to  commit  this,  to  commit 
these  sins  (think  of  particulars)  to  break  so  holy  a 
law,  to  offend,  grieve,  and  provoke  so  good  and  so 
great  a  majesty !  So  ill  to  requite  him,  Deut.  xxxii. 
6;  so  little  to  fear  him,  vile  wretch  that  I  am  !  That 
I  should  commit  not  only  sins  of  common  frailty,  but 
gross  sins,  many  and  oft  against  knowledge,  con- 
science, &c.  (but  still  mind  particulars.)  Jesus  Christ 
my  Saviour  shed  his  precious  blood  for  me,  to  redeem 
me  from  my  vain  conversation,  and  do  I  yet  again 
and  again  transgress,  O  miserable  man  that  I  am  ! 
What  am  I  in  myself,  at  best,  but  a  lump  of  sin  and 
pollution,  not  worthy  to  be  loved,  but  worthy  to  be 
destroyed  ;  one  that  may  justly  look  to  have  my  heart 
hardened,  or  my  conscience  terrified,  and  that,  if  God 
be  not  infinitely  merciful,  he  should  pour  upon  me  all 
his  plagues.  Wherefore  remembering  my  doings  that 
they  are  not  good,  but  abominably  evil,  I  loath  myself 
for  mine  abominations,  Ezek.  xxxvi.  31,  and  abhor 
myself,  and  repent,  as  in  sackcloth  and  ashes,  Job 
xlii.  6. 

Now  set  upon  the  work  of  reformation  and  of 
reconciliation;   general   or  particular,   as   you   find 


THE    christian's    DAILY    WALK.  77 

there  is  need.  It  is  not  enough  to  search  out  and 
consider  your  ways,  nor  yet  to  lament  them  ;  if  withal 
you  do  not  turn  again  unto  the  Lord,  Lam.  iii.  40 — 
42.  Psa.  cxix.  59.  Zeph.  ii.  1 — 3  ;  and  turn  your  feet 
unto  his  testimonies;  and  withal  seek  grace  and 
forgiv^eness. 

The  gospel  opens  a  way,  and  affords  means  to  attain 
both,  through  the  commands  and  promises  thereof,  in 
the  doctrine  of  faith  and  repentance. 

Now,  therefore,  bring  yourself  to  the  gospel;  try 
yourself  thereby,  first,  whether  your  first  faith  and 
repentance  were  sincere:  then  set  upon  reforming, 
and  getting  pardon  of  particular  and  later  offences. 

But  learn  to  put  a  difference  between  the  commands 
of  the  gospel  and  of  the  law;  the  law  exacts  absolute 
obedience ;  the  gracious  gospel  does,  through  Christ, 
accept  of  the  truth  of  faith  and  repentance,  so  that 
there  be  an  endeavour  after  their  perfection. 

It  would  be  too  long  to  show  you  at  large  the  signs 
of  unfeigned  faith  and  repentance.  I  will,  for  the  pre- 
sent, only  say  this : 

Have  you  been  truly  humbled  for  sin?  and  through 
the  promises  and  commandment  of  the  gospel,  which 
bids  you  believe,  have  you  conceived  hope  of  mercy, 
relying  on  Christ  for  it  ?  And  thereupon  have  had  a 
true  change  in  your  whole  man,  so  that  you  make 
God  your  utmost  end,  and  receiv^e  the  Lord  Jesus 
as  your  only  Saviour ;  and,  out  of  hatred  of  sin,  and 
love  unto  Christ  and  his  ways,  have  a  will  in  all 
things  to  live  honestly,  Heb.  xiii.  18;  and  to  keep 
always  a  good  conscience  towards  God  and  man, 
Acts  xxiv.  16  ;  desiring  the  sincere  milk  of  the  word, 
to  grow  by  it,  1  Peter  ii.  2 ;  loving  the  brethren, 
1  John  iii.  14.  Psa.  xvi.  3;  desiring  and  delighting  in 
communion  with  them?  Then  you  may  be  confident 
that  your  first  faith,  repentance,  and  new  obedience 
were  sound. 

If  upon  trial  you  find  that  they  were  not  sound,  then 
you  must  begin  now  to  repent  and  believe ;  it  is  not 
yet  too  late. 

7* 


78  THE  christian's  daily  walk. 

6th.  Concerning  reformation  and  obtaining  of 
pardon  and  power  of  your  particular  sins,  do  thus : 

1st.  Consider  the  commandment  which  bids  you  to 
repent  and  amend,  Ezek.  xxxiii.  11,  Rev.  ii.  5. 

2d.  Consider  the  commandment  which  bids  you 
to  come  unto  Christ,  when  you  are  weary  and  heavy 
laden  with  your  sins,  Matt.  xi.  28  ;  believing  that 
through  him  they  shall  be  pardoned  and  subdued,  Mic 
vii.  18,  19.     To  this  end, 

3d.  Consider  that  Christ,  has  fully  satisfied  for  such 
and  such  a  sin,  yea,  for  all  sin,  1  John  ii.  1,  2;  and 
that  you  have  many  promises  of  grace  and  forgive- 
ness, 1  John  i.  9  ;  yea,  a  promise  that  God  will  give 
you  grace  to  believe  in  him,  that  you  may  have  your 
sins  forgiven,  Heb.  x.  15 — 17. 

4th.  Consider  that  there  is  virtue  and  power  in 
Christ's  death  and  resurrection,  Phil.  iii.  10,  John  i. 
16,  applied  by  faith.  Acts  xv.  9,  1  Peter  i.  21,  22, 
through  his  Holy  Spirit,  for  the  mortifying  the  old 
man  of  sin,  and  quickening  the  new  man  in  grace ;  as 
well  as  merit  to  take  away  the  guilt  and  punishment 
of  your  sin. 

5th.  Improve  this  power  of  Christ  in  you  unto  an 
actual  breaking  off  your  sins,  and  living  according  to 
the  will  of  Christ,  which  is  done  by  mortifying  that 
old  man  of  sin,  and  by  strengthening  the  new  and 
inner  man  of  grace.  Col.  iii.  5,  Rom.  xii.  2,  Eph.  iii.  16. 

In  mortifying  your  sin,  do  thus: 

1st.  Take  all  your  sins,  especially  your  bosom  sins, 
those  to  which  the  disposition  of  your  nature,  and  con- 
dition of  your  place  does  most  incline  you,  your 
strongest  and  most  prevaihng  sins,  and  with  them  the 
body  of  corruption  in  you,  the  original  and  fountain 
of  sin,  Psa.  Ii ;  smite  at  them,  strike  at  the  very  root, 
arraign  them,  condemn  them  in  yourself,  bring  them 
to  the  cross  of  Christ,  and  nail  them  thereunto.  Col.  i. 
20,  ii.  10 — 16;  that  is,  believe  that,  not  only  in  re- 
spect of  their  guilt,  but  also  of  their  reigning  power 
(through  faith  in  his  precious  sacrifice  and  interces- 
sion) they  shall  be  crucified  with  him,  dead,  and 
buried,  Rom.  vi.  as  is  lively  signified  to  you  in  your 


THE    christian's    DAILY    WALK.  79 

baptism.  When  you  see  that  your  old  man  is  cruci- 
fied with  Christ,  that  the  body  of  sin  may  be  de- 
stroyed, you  will  take  courage  against  sin,  and  will 
refuse  to  serve  it,  since  by  Christ  you  are  freed  from 
the  dominion  of  it.  When  you  thus  by  faith  put  on 
the  Lord  Jesus  Christ,  Rom.  xiii.  14,  you  shall  not 
fulfil  the  lusts  of  the  flesh. 

2d.  Grieve  heartily  for  your  sins,  James  iv.  9,  Job 
xlii.  6,  2  Cor.  vii.  10 ;  conceive  deadly  hatred  against 
them,  and  displeasure  against  yourself  for  them. 
These,  like  a  corrosive,  will  eat  out  the  life  and  power 
of  sin. 

3d.  Make  no  provision  for  the  flesh,  to  fulfil  the 
lusts  of  it,  Rom.  xiii.  14  ;  but  be  sober  in  the  use  of 
all  worldly  things,  1  Cor.  vii.  29 — 31  ;  this,  by  little 
and  Httle,  will  starve  sin. 

4th.  iVvoid  all  objects  and  occasions  of  sin.  Job  xxxi. 
1,  Prov.  xxiii.  20 — 31  ;  yea,  abstain  from  the  appear- 
ance of  it,  1  Thess.  v.  22  ;  this  will  disarm  sin. 

5th.  When  you  feel  any  motion  unto  sin,  whether 
it  arise  from  within,  or  come  from  without,  resist  it 
speedily  and  earnestly,  by  the  sword  of  the  Spirit,  the 
word  of  God,  1  Peter,  v.  9,  Acts  viii.  20,  as  your 
Saviour  did,  Matt.  iv.  4,  and  as  Joseph  did.  Gen.  xxxix. 
9;  for  vv^hich  cause  it  must  dwell  plentifully  in  you, 
Col.  iii.  16.     Thus  you  shall  kill  sin. 

That  you  may  strengthen  the  inner  man  by  the 
Spirit,  whereby  you  may  not  only  mortify  the  deeds 
of  the  flesh,  but  bring  forth  the  fruits  of  the  Spirit,  do 
thus : 

1st.  Apply  Christ,  risen  from  the  dead,  to  yourself 
particularly,  Rom.  iv.  24,  25,  vi.  4 ;  believing  that  God 
by  the  same  power  quickens  you,  and  raises  you 
together  with  Christ,  Eph.  ii.  5,  6 ;  to  walk  in  newness 
of  life ;  reckoning  yourself  now  to  be  alive  unto  God, 
Rom.  vi.  9 — 11 ;  being  dead  unto  sin,  and  become  the 
servant  of  righteousness.  This  believing  in  Christ, 
embracing  and  relying  upon  him,  as  set  forth  in  the 
precious  promises  of  the  gospel,  2  Peter  i.  4,  does 
draw  virtue  from  Christ  into  your  heart,  and  does 
more  and  more  incorporate  you  into  him ;  and  by  it, 


80  THE    christian's    DAILY    WALK. 

he,  by  his  Spirit,  dwells  in  you,  Eph.  iii.  17,  whereby 
of  his  life  and  grace,  John  i.  12 — 16,  you  receive  life 
and  grace;  and  so  you  are  made  partaker  of  the 
divine  nature,  shunning  the  corruption  which  is  in  the 
world  through  lust. 

2d.  Aflect  your  heart  with  joy  unspeakable,  and 
with  peace  in  believing,  Rom.  xv.  13,  considering  that 
you  are  justified  through  our  Lord  Jesus  Christ,  Rom. 
v.  1 — 3,  Phil.  iv.  4.  This  joy  of  the  Lord,  Neh.  viii. 
10,  as  a  cordial,  will  exceedingly  strengthen  grace  in 
the  inner  man. 

3d.  Take  heed  of  quenching  or  grieving  the  Spirit, 
1  Thess.  V.  19 — 21,  but  nourish  it  by  the  fi'equent  use 
of  holy  meditation,  prayer,  hearing  and  reading  the 
word,  receiving  the  sacrament,  by  a  Christian  com- 
munion with  such  as  fear  God,  Acts  i.  12 — 14,  ii. 
42 — 46,  iv.  32,  33,  and  by  attending  to  the  motions  of 
the  Spirit  of  God ;  which  you  shall  know  to  be  from 
it,  when  the  thing  whereunto  it  moves  is,  both  for 
matter  and  circumstance,  according  to  the  Scripture, 
the  word  of  the  Spirit.  This  is  to  be  led  of  the  Spirit; 
and  this  will  be  to  walk  in  the  Spirit,  and  then  you 
shall  not  fulfil  the  lusts  of  the  flesh.  Gal.  v.  16 — 18, 

There  remains  yet  one  principal  work  wherein  con- 
sists the  chief  business  of  the  day  of  your  fast,  for 
which  all  hitherto  spoken  makes  way,  and  by  which, 
with  the  former  means,  you  may  attain  to  true  refor- 
mation of  yourself,  and  reconciliation  with  God ; 
which  is  invocation  and  earnest  prayer  to  God,  in  the 
name  of  Christ,  through  the  Holy  Ghost,  1  Sam.  vii. 
6,  Neh.  i.  4,  &c.,  ix.  5,  &c.,  Dan.  ix.  3,  &c.,  in  parti- 
cular, large  and  hearty  confessions  and  complaints 
against  yourself  for  your  sins,  asking  forgiveness, 
making  known  your  holy  resolutions,  asking  grace,  and 
giving  thanks  that  God  is  at  peace  with  you,  having 
given  Christ  for  you  and  to  you,  (upon  your  believing 
in  him)  and  that  he  has  given  you  a  mind  to  know 
him,  1  John  v.  20,  and  the  power  of  his  resurrection; 
with  other  first-fruits  of  the  Spirit,  which  is  the  earnest 
of  your  inheritance,  Eph.  i.  13,  14. 

Let  this  solemn  and  more  than  ordinary  seeking  of 


THE    christian's    DAILY    WALK.  81 

God  by  prayer  alone,  be  twice  at  least,  in  the  day  of 
your  fast,  besides  your  ordinary  prayers  in  the  morn- 
ing and  evening  ;  and  having  thus  obtained  peace  with 
God,  through  faith  in  Christ  Jesus,  you  may,  nay 
ought  to  pray  for  the  good,  or  against  the  evil,  which 
was  the  occasion  of  the  fast,  Ezra  viii.  23,  2  Chron. 
XX.  3 — 6,  &c. 

But  in  praying  you  must  in  fervency  of  spirit  cry 
mightly,  Jonah  iii.  8 ;  striving  and  wrestling  in  prayer. 

The  extraordinary  burnt-offerings  and  sin-offerings, 
besides  the  sin-offering  of  the  atonement,  to  be  offered 
on  the  solemn  day  of  the  fast.  Numb.  xxix.  7 — 12, 
under  the  law  (which,  as  I  told  you,  in  the  morality 
of  it,  is  the  standard  of  religious  fasts,)  does  show, 
that  a  fast  must  be  kept  in  manner  as  has  been  said ; 
for  hereby  we  prepare  and  sanctify  ourselves,  and 
seek  to  God  in  Christ ;  hereby  we  by  faith  lay  hold  on 
Christ,  the  only  true  sacrifice  for  sin ;  and  hereby  we 
do  by  him  draw  nigh  to  God,  and  in  token  of  thank- 
fulness do  give  ourselves  to  be  a  whole  and  living 
sacrifice,  holy  and  acceptable  to  God,  which  is  our 
reasonable  service,  Rom.  xii.  1. 

For  your  greater  and  more  thorough  humbling  of 
yourself,  and  further  exercise  of  your  faith  in  God, 
and  love  to  your  brethren  and  church  of  God,  some- 
thing yet  is  to  be  added. 

You  must  represent  to  your  thoughts  also  the  sins 
and  evils  that  are  already  upon,  or  hanging  over  the 
head  of  your  family  and  nearest  friends,  and  of  the 
town,  country,  or  kingdom  where  you  live,  together 
with  their  several  aggravations ;  lay  them  to  heart, 
Psa.  cxix.  136 — 158,  Jer.  ix.  1,  xiii.  17  ;  considering 
that  they  by  sinning  do  dishonour  God  your  Father, 
and  do  bring  evil  upon  the  souls  and  bodies  of  those 
whom  you  should  love  as  well  as  yourself:  and  it  is  a 
thousand  to  one  but  that  you  are  involved  in  their 
sins,  and  become  accessary,  if  not  by  example, 
counsel,  permission,  or  concealment,  yet  in  not  griev- 
ing for  them,  in  not  hating  them,  and  in  not  confessing 
and  disclaiming  them  sufficiently  before  God,  These 
also  bring  common  judgments  upon  church  and  state, 


82  THE    CHRISTIAN  S    DAILY    WALK. 

which  you  should  prefer  before  your  own  particular 
interest,  and  wherein  you  may  expect  to  share  a  part. 

You  must  therefore  affect  your  heart  with  these 
thoughts,  and  mourn  for  your  own  first,  and  then  for 
the  abominations  of  your  family,  town,  country,  and 
kingdom,  Ezek.  ix.  4 ;  for  the  sins  of  princes  and 
nobles,  Neh.  ix.  34 ;  for  the  sins  of  ministers  and 
people.  And  not  only  for  present  sins  of  the  land, 
but  for  the  sins  long  since  committed,  whereof  it  has 
not  yet  repented,  Dan.  ix.  5,  6 ;  rivers  of  waters  should 
run  down  from  your  eyes,  Psa.  cxix.  136;  at  least 
sighs  and  groans  should  rise  from  your  heart,  Ezek. 
ix.  4,  Jer.  ix.  1,  because  others  as  well  as  yourself 
have  forgotten  God's  law,  and  have  exposed  them- 
selves to  his  destroying  judgments.  Do  all  this  so, 
that  you  may  pour  out  your  heart  like  w^ater  to  the 
Lord  in  their  behalf.  Lam.  ii.  18,  19. 

This  is  to  stand  in  the  breach,  Exod.  xxxii.  11 — 15, 
Psa.  cvi.  23;  the  prayer  of  a  righteous  man  avails 
much,  if  it  be  fervent,  James  v.  16,  17,  though  he  have 
infirmities.  If  it  should  not  take  good  efiect  for  others, 
yet  your  tears  and  sighs  shall  do  good  to  yourself, 
Ezek.  xiv.  14 ;  it  causes  you  to  have  God's  seal  in 
your  forehead,  Ezek.  ix.  4 ;  you  are  marked  for 
mercy.  God  will  take  you  from  the  evil  to  come, 
Isa.  Ivii.  1,  or  will  make  a  way  for  you  to  escape,  Jer. 
xxxix.  16,  or  will  turn  the  hearts  of  your  enemies  to 
you,  Jer.  xxxix.  12 ;  or,  if  you  smart  under  the 
common  judgment,  it  shall  be  sanctified  to  you  :  and 
if  you  perish  bodily,  yet,  when  others  that  cannot  live, 
and  are  afraid  to  die,  are  at  their  wits'  end,  you  shall 
be  able,  in  the  consciousness  of  your  godly  sorrow  for 
your  own  and  others'  sins,  to  welcome  death  as  a 
messenger  of  good  tidings,  and  as  a  gate  to  everlasting 
happiness. 

If  it  be  a  public  fast,  all  these  things  before  men- 
tioned are  to  be  done  alone,  both  before  and  after  the 
public  exercises,  at  which  time  you  must  join  in  public 
hearing  the  word  read  and  preached,  and  in  prayer 
with  more  than  ordinary  attention  and  fervency. 

If  you  fast  with  your  family,  or  with  some  few,  let 


THE    christian's    DAILY    WALK.  83 

convenient  times  be  spent  in  reading  the  word  of  God, 
or  some  good  book,  or  sermons,  which  may  be  fit  to 
direct  and  quicken  you  for  the  present  work ;  also  in 
fervent  prayer :  the  other  time  alone,  Matt.  vi.  18,  let 
it  be  spent  as  I  have  showed  before. 

If  some  pubHc  or  necessary  occasion,  such  as  you 
could  not  well  foresee  or  prevent,  when  you  made 
choice  of  your  day  of  private  fast,  happen  to  interrupt 
you;  I  judge  that  you  may  attend  those  occasions,  not- 
withstanding your  fast.  But  do  it  thus:  if  they  may 
be  despatched  with  little  ado,  then  despatch  them,  and 
after  continue  your  fast ;  but  if  you  cannot,  I  think 
that  you  had  better  be  humbled  that  you  were  hin- 
dered, break  off  your  fast,  and  set  some  other  day 
apart  instead  thereof;  even  as  when  a  man  is  neces- 
sarily hindered  in  his  vow.  Numb.  vi.  9 — 12. 

The  benefits  of  religious  fasting. 

The  benefit  that  will  accrue  to  you  by  religious  fast- 
ing, will  be  motive  enough  to  a  frequent  use  of  it,  as 
there  shall  be  cause. 

1st.  It  was  never  read  or  heard  of,  that  a  fast  was 
kept  in  truth,  according  to  the  former  directions  from 
the  word,  but  it  either  obtained  the  particular  blessing 
for  which  it  was  kept,  or  at  least  a  better,  to  him  that 
fasted.  Judges  xx.  26 — 35,  1  Sam.  vii.  6 — 10,  Ezra 
viii.  23,  2  Chron.  xx.  3—22,  Jonah  iii.  7—10. 

2d.  And  besides  those  advantages,  thus  fasting  will 
put  the  soul  into  such  good  frame,  into  such  an  habit 
of  spiritual-mindedness,  that  (as  when  against  some 
special  entertainment,  a  day  has  been  spent  in  search- 
ing every  corner  in  a  house,  to  wash  and  cleanse  it) 
it  will  be  kept  clean  with  common  sweeping  a  long 
time  after. 

I  do  acknowledge  that  some  have  fasted,  and  God 
has  not  regarded  it,  Isa.  Iviii.  3 ;  yea,  he  tells  some 
before-hand,  that  if  they  fast,  he  will  not  hear  their 
cry,  Jer.  xiv.  12.  But  these  were  such  who  fasted  not 
to  God,  Zech.  vii.  5 — 12;  they  only  sought  themselves; 
they  would  not  hearken  to  his  word  ;  there  was  no 
putting  away  of  sin,  or  loosing  the  bands  of  wicked- 
ness, &c  ,  Isa.  Iviii.  6 ;  no  mortification  of  sin,  no  re- 


84  THE    CHRISTIAN  S    DAILY    WALK. 

newing  their  covenant  wilh  God.  Now,  unless  we  do 
join  the  inward  with  the  outward,. we  may  fast,  but 
the  Lord  sees  it  not,  Isa.  Iviii.  8 — 5 ;  we  may  afflict 
ourselves,  but  he  takes  no  notice;  we  may  cry  and 
howl,  but  cannot  make  our  voice  to  be  heard  on  high. 
But  w^hen  God  sees  the  works  of  them  that  fast,  that 
turn  from  their  evil  way,  Jonah  iii.  10;  yea,  that  they 
strive  to  turn  and  seek  him  with  all  their  heart,  then 
he  will  turn  to  them ;  his  bowels  of  compassion  does 
yearn  towards  them ;  and  I  will  have  mercy  on  them, 
saith  the  Lord,  Jer.  xxxi.  18 — 20. 

After  the  time  of  the  fast  is  ended,  eat  and  drink 
but  moderately.  For,  if  you  then  over-indulge  your- 
self, it  will  put  your  body  and  soul  both  out  of  order. 

Secondly,  Your  fast  being  ended,  hold  the  strength 
which  you  got  that  day  as  much  as  you  can ;  keep 
your  interest  and  holy  acquaintance  which  you  have 
obtained  with  God,  and  the  holy  exercises  of  religion. 
Though  you  have  given  over  the  exercises  of  the  day, 
yet  unloose  not  the  bent  of  your  care  and  affections 
against  sin,  and  for  God.  It  is  a  corruption  of  our 
nature,  and  it  is  a  policy  of  Satan  to  help  it  forward, 
that  (like  some  unwise  warriors,  when  they  have 
gotten  victory  over  their  enemies)  we  grow  full  of 
presumption  and  security,  by  which  the  enemy  takes 
advantage  to  re-collect  his  forces,  and  coming  upon  us 
unlooked  for  gives  us  the  foil,  if  not  the  overthrow. 
We  are  too  apt,  after  a  day  of  humiliation,  to  fall  into 
a  kind  of  remissness,  as  if  then  we  had  gotten  the 
mastery;  whereas,  if  Satan  fly  from  us,  if  sin  be 
weakened  in  us,  it  is  but  for  a  season,  Luke  iv.  13,  and 
but  in  part ;  and,  especially  if  we  stand  not  upon  our 
watch,  Satan  will  take  occasion  to  return,  and  sin 
will  revive  in  us.  Matt.  xii.  43 — 45. 

I  will  add  a  few  cautions  touching  this  excellent  but 
neglected  duty  of  fasting. 

1st.  The  body,  although  it  must  be  kept  under,  1 
Cor.  ix.  27,  Col.  ii.  23;  yet  it  must  not  be  destroyed 
with  fasting.  It  must  not  be  so  w^eakened  as  to  be 
disabled  to  perform  the  works  of  your  ordinary 
calling. 


THE    christian's    DAILY    WALK.  85 

2d.  In  private  fasts,  you  must  not  be  open,  but  as 
private  as  conveniently  you  may,  Matt.  vi.  16. 

3d.  Separate  not  the  inward  from  the  outward  w^ork 
in  fasting,  Isa.  Iviii.  6,  7. 

4th.  Think  not  to  merit  by  your  fasting,  as  papists  do. 

5th.  Presume  not  that  presently  upon  the  work 
done,  God  must  grant  every  petition,  as  hypocrites 
do,  that  say  to  him,  We  have  fasted,  and  thou  dost 
not  regard  it,  Isa.  Iviii.  3.  You  may  and  must  expect 
a  gracious  hearing  upon  your  unfeigned  humiliation, 
Matt.  xxi.  22  ;  but  as  for  when  and  how,  you  must 
wait  patiently :  faith  secures  you  of  good  success,  1 
John  V.  14,  but  neither  prescribes  unto  God  how,  Isa. 
xl.  13,  nor  yet  does  it  make  haste,  Isa.  xxviii.  16 ;  but 
waits  his  leisure,  when  in  his  wisdom  he  shall  judge 
it  most  seasonable. 


CHAPTER  V. 

OF    THE    lord's    DAY,    OR    CHRISTIAN    SABBATH. 

On  the  Sabbath  or  Lord's  day,  you  must  remember 
to  keep  it  holy,  according  to  the  commandment,  Exod. 
XX.  8 — 11,  XXXV.  2,  3.     For  this  cause  consider, 

(1.)  The  divine  institution  of  the  Lord's  day,  or 
Christian  Sabbath. 

First,  Put  a  difference  between  this  and  the  other 
six  days,  even  as  you  put  a  difference  between  the 
bread  and  wine  in  the  sacrament,  and  that  which  is 
for  common  use.  And  that  because  it  is  set  apart  for 
holy  use,  by  divine  institution.  For  as  the  seventh 
day,  from  the  beginning  of  the  creation,  until  the  day 
of  Christ's  blessed  resurrection  ;  so  our  Lord's  day, 
which  is  the  day  of  the  resurrection,  is  by  divine  in- 
stitution moral.  The  commandment  to  keep  an  holy 
rest  upon  the  seventh  day,  after  the  six  days  of  work 
(which  is  the  substance  of  the  fourth  commandment) 

8 


86  THE  christian's  daily  walk. 

remains  the  same.  And  this  Adam  (no  doubt  by  the 
instinct  of  uncorrupted  nature,  which  desires  a  time 
for  God's  honour  and  solemn  worship)  knowing 
that  God  finished  the  creation  in  six  days,  and  rested 
on  the  seventh,  would  have  observed ;  yet  it  w^as  re- 
quisite that  the  particular  day  should  be  by  institution, 
for  natural  reason  could  not  certainly  tell  him  which 
day.  The  Lord  of  the  Sabbath  therefore  limited  it 
unto  the  seventh  from  the  creation,  until  Christ's  re- 
surrection, and  then  removed  it  to  the  day  w^e  keep, 
which  is  the  first. 

Now  it  appears,  that  it  was  the  will  of  our  Lord  and 
Saviour  Christ,  that  we  should,  since  his  resurrection, 
keep  for  our  Sabbath  that  first  day  of  the  week ;  for- 
asmuch as  he  arose  on  that  day,  John  xx.  1 — 19,  and 
appeared  divers  times  on  this  our  Lord's  day  to  his 
disciples  before  his  ascension ;  and  did  on  this  day, 
being  the  day  of  pentecost,  Acts  ii.  1 — 4,  fill  his  dis- 
ciples with  the  gifts  of  the  Holy  Ghost,  they  being 
assembled  together;  all  which  gives  a  pre-eminence 
to  this  day,, and  a  probability  to  the  point. 

But  inasmuch  as  the  apostles,  1  Cor.  xi.  1,  who 
followed  Christ,  and  delivered  nothing  but  what  they 
received  from  Christ,  1  Cor.  xi.  23.  xiv.  37,  did  observe 
this  day  as  a  Sabbath,  1  Cor.  xvi.  1,  2;  what  can  this 
argue  but  a  divine  institution  of  this  day  ?  The  apos- 
tle Paul  might  have  chosen  any  other  day,  for  the 
people  to  assemble  to  hear  the  word,  and  receive  the 
sacrament :  but  they  assembled  to  receive  the  sacra- 
ment, and  to  hear  the  word,  upon  the  first  day  of  the 
week,  which  is  our  Lord's  day.  Acts  xx.  6,  7.  Now 
the  approved  practice  of  the  apostles,  and  of  the  church 
with  them,  recorded  in  Scripture,  carries  with  it  the 
force  of  a  precept. 

Moreover,  the  Spirit  of  God  honours  this  day  with 
the  title  of  the  Lord's  day.  Rev.  i.  10,  as  he  does  the 
communion  with  the  title  of  the  Supper  of  the  Lord, 
1  Cor.  X.  21.  xi.  20.  What  does  this  argue  but  as 
they  both  have  reference  to  Christ,  so  they  are  both 
appointed  by  Christ  1  The  Spirit  of  Christ  knew  the 
mind  of  Christ,  who  thus  named  this  day. 


87 

(2.)  Directions  for  the  religious  observance  of  the 
Lord's  day. 

Secondly,  Being  convinced  of  the  holiness  of  this 
day,  the  better  to  keep  it  holy  when  it  comes,  you 
must, 

1st.  On  the  week  day  before  the  Sabbath,  or  Lord's 
day,  remember  it,  Exod.  xx.  8,  9,  to  the  end  that  none 
of  your  worldly  business  be  left  undone,  or  put  off  till 
then;  especially  upon  Saturday,  you  must  prepare  for 
it.  Then  you  must  put  an  end  to  the  works  of  your 
calling;  and  do  whatsoever  may  be  well  done  before- 
hand, to  prevent  bodily  labour  even  in  your  necessary 
actions,  that,  when  the  day  comes,  you  may  have  less 
occasion  of  worldly  thoughts,  less  incumbrance  and 
distractions;  and  may  be  more  free,  both  in  body  and 
mind,  for  spiritual  exercises. 

2d.  You  yourself,  and,  as  much  as  in  you  lies,  all 
under  your  authority,  must  rest  upon  this  day,  Exod. 
xxiii.  12;  xxxiv.  21,  the  space  of  the  whole  day  of 
four-and-twenty  hours,  from  all  manner  of  works", 
except  those  which  have  true  reference  to  the  present 
day's  works  of  piety,  mercy,  and  true  necessity.  Matt, 
xii.  1 — 13,  not  doing  your  own  ways,  not  finding 
your  own  pleasures,  nor  speaking  your  own  words 
Isa.  Iviii.  13. 

2d.  It  is  not  enough  that  you  observe  this  day  as  a 
rest,  but  you  must  keep  a  holy  rest.  Which  that  you 
may  do,  you  must,  on  your  awaking  in  the  morning, 
make  a  difference  between  it  and  other  days,  not 
thinking  on  any  worldly  business  more  than  will  serve 
for  a  general  providence,  to  preserve  you  from  great 
hurt  or  loss.  Both  in  your  lying  awake,  and  rising 
in  the  morning,  make  use  of  the  former  directions,  show- 
ing you  how  to  awake  and  rise  with  God.  Rise  early, 
Psa.  xcii.  2,  if  it  will  consist  with  your  health,  and  not 
hinder  your  fitness  for  spiritual  exercises  through 
drowsiness  afterward,  that  you  may  show  forth  God's 
loving-kindness  in  the  morning.  Double  your  devotions 
on  the  Lord's  day,  as  the  Jews  did  their  morning  and 
evening  sacrifice  on  the  Sabbath  day.  Numb,  xxviii. 
3,  9,  10.     Prepare  yourself  for  <he  public  holy  ser- 


88 

vices  by  reading,  by  meditation,  Eccles.  v.  1,  2;  and 
by  putting  away  all  filthiness,  James  i.  21.  1  Peter  ii. 
1,  2;  that  is,  repenting  of  every  sin;  and  casting  away 
the  superfluity  of  naughtiness ;  that  is,  let  no  sin  be 
allowed  or  suffered  to  reign  in  you.  Then  pray  for 
yourself,  and  for  the  minister,  Eph.  vi.  18 — 20,  that 
God  would  give  him  a  mouth  to  speak,  and  you  ai? 
heart  to  hear,  as  you  both  ought  to  do.  All  this,  be- 
fore you  shall  assemble  for  public  worship.  Bein? 
thus  prepared,  bring  your  family  with  you  to  the 
church.  Join  with  the  minister  and  congregation 
Set  yourself  as  in  the  special  presence  of  God,  follow 
ing  the  example  of  good  Cornelius,  Acts  x.  33,  with 
all  reverence  attending  and  consenting ;  saying  Amen 
with  understanding,  faith,  and  affection,  to  the  prayers 
uttered  by  the  minister ;  believing,  Heb.  iv.  2,  and 
obeying,  James  i.  22,  whatsoever  is  by  him  command- 
ed you  from  God.  Afterward,  by  meditation,  and  by 
conference.  Acts  xvii.  11,  12;  and  if  you  have  oppor- 
tunity, by  repetitions,  call  to  mind,  and  wisely  and 
firmly  lay  up  in  your  heart  what  you  have  learned, 
Psa.  cxix.  11.  The  like  care  must  be  had  before,  at, 
and  after,  the  evening  exercise. 

The  nature  and  design  of  baptism,  and  the  Lord's 
Supper,  &c. 

1.  If  baptism  be  administered,  stay,  Ezek.  xlvi.  10, 
and  attend  unto  it,  (1.)  To  honour  that  holy  ordinance 
with  the  greater  solemnity.  (2.)  And  in  charity  to 
the  persons  to  be  baptized,  joining  with  the  congrega- 
tion in  hearty  prayer  for  them,  and  in  a  joyful  receiv- 
ing them  into  the  communion  of  the  visible  church. 
(3.)  Also  in  respect  of  yourself.  For  hereby  you  may 
call  to  mind  your  own  baptism,  in  which  you  did  put 
on  Christ,  Gal.  iii.  27,  which  also  does  lively  repre- 
sent the  death,  burial,  and  resurrection  of  Christ,  to- 
gether with  your  crucifying  the  affections  and  lustSj 
Gal.  V.  24;  being  dead  and  buried  with  him  unto  sin, 
and  rising  with  him  to  newness  of  life,  Rom.  vi.  3 — 5, 
and  to  hope  of  glory.  Col.  i.  27.  ii.  11 — 13;  understand- 
ing clearly  that  the  blood  and  Spirit  of  Christ,  Heb. 
ix.  14.  x.  22,  signified  by  water,  doth  cleanse  you 


THE    christian's    DAILY    WALK.  89 

from  the  guilt  and  dominion  of  sin  to  your  justification 
and  sanctification,  Matt.  iii.  11.  Tit.  iii.  5.  1  John  i.  7. 
Remembering,  moreover,  that,  by  way  of  seaUng, 
Gen.  xvii.  11.  Rom.  iv.  11,  your  baptism  did  in  par- 
ticular exhibit  and  apply  to  you  that  believe,  Christ 
with  all  the  benefits  of  the  covenant  of  grace  ratified 
in  his  blood;  minding  you  also  of  this,  that  it  does  not 
only  seal  God's  promises  of  forgiveness,  grace,  and 
salvation  to  you ;  but  that  also  it  seals  and  binds  you 
to  the  performance  of  your  promise,  and  vow  of  faith 
and  obedience,  which  is  the  branch  of  the  covenant 
to  be  performed,  according  as  was  professed,  on  your 
part. 

Recourse  to  your  baptism  is  an  excellent  strength- 
ener  of  your  weak  faith,  1  Peter  iii.  21,  and  an  occa- 
sion of  renewing  of  your  vow,  you  having  broken  it : 
and  of  resisting  temptations,  considering  that  they  are 
against  your  promise  and  vow  in  baptism. 

Directions  for  the  right  attendance  on  the  Lord's 
Supper. 

2.  When  there  is  a  communion,  receive  it  as  oft  as, 
without  interrupting  the  order  of  the  church,  you  may. 
But  be  careful  to  receive  it  worthily,  1  Cor.  xi.  27. 

It  is  not  enough  that  you  be  born  within  the  cove- 
nant, and  that  you  have  been  baptized;  but  you  must 
have  knowledge  of  the  nature  of  the  sacrament  of  the 
Lord's  Supper,  1  Cor.  xi.  23.  Rom.  iv.  11;  both  that  it 
is  of  divine  institution,  and  that  it  is  a  sign  and  seal  of 
the  righteousness  of  faith,  signifying  to  you,  by  the 
breaking  and  giving  of  the  bread,  and  by  pouring  out 
and  delivering  the  wine,  1  Cor.  xi.  26,  the  meritori- 
ous sacrifice  of  the  Lord  Jesus  Christ,  in  whom  the 
covenant  of  grace  is  established,  2  Cor.  i.  20,  21.  Heb. 
vii.  22;  presenting  also,  and  sealing  unto  you,  by  the 
elements  of  bread  and  wine,  the  very  body  and  blood 
of  Christ,  with  all  the  benefits  of  the  new  covenant, 
of  which  you  receive  indeed  livery  and  seisin  in  the 
act  of  receiving  by  faith,  whereby  you  also  grow  into 
a  nearer  union  with  Christ  your  head,  and  communion 
with  all  his  members  your  brethren,  1  Cor.  x.  16,  17. 

Besides,  there  must  be  a  special  preparation  by 
8* 


90  THE    CHRISTIAN  S    DAILY    WALK. 

examining  yourself,  1  Cor.  xi.  28,  and  renewing  your 
peace  with  God  before  you  receive,  according  to  the 
directions  before  given,  chap.  v.  sect.  2.  Also  make 
your  peace,  at  least  be  at  peace,  and  in  charity  with 
your  neighbour,  by  a  hearty  acknowledging  your 
fault  so  far  as  is  fit,  and  making  recompence,  if  you 
have  done  him  wrong.  Matt.  v.  23,  24 ;  and  by  forgiv- 
ing, and  forbearing  revenge,  if  he  hath  done  you 
wrong,  Col.  iii.  13. 

In  the  act  of  administering  and  receiving,  join  in 
confession  and  prayers,  and  attend  to  the  actions  of 
the  minister  when  he  breaks  the  bread,  pours  out  the 
wine,  and  by  blessing  sets  it  apart  for  holy  use,  1  Cor. 
X.  16;  by  faith  behold  Christ,  in  representation,  wound- 
ed, bleeding,  and  crucified  before  your  eyes  for  you; 
looking  upon  him  whom  your  sins  condemned  and  pierc- 
ed to  the  death,  rather  than  his  accusers,  and  those  who 
nailed  him  to  the  cross;  who,  though  malicious,  were 
but  instruments  of  that  punishment  which  God,  with 
other  tokens  of  his  wrath,  did  execute  upon  him, 
though  in  himself  a  Lamb  without  spot,  justly  for  your 
sin,  he  being  your  surety. 

This  looking  upon  him  whom  you  have  pierced, 
Zech.  xii.  10,  should  partly  dissolve  you  into  a  holy 
grief  for  sin  :  but  chiefly,  considering  that  by  this  his 
passion  he  hath  made  full  satisfaction  for  you,  and 
also  seeing  what  blessings  God  and  Christ  himself,  by 
the  hand  of  his  minister,  giving  Christ's  body  and 
blood  sacramentally,  do  signify  and  seal  unto  you,  it 
should  raise  your  heart  to  a  holy  admiration  of  the 
love  of  God  and  of  Christ,  and  it  should  excite  you, 
in  the  very  act  of  taking^  the  bread  and  wine,  to  a 
reverend  and  thankful  receiving  of  this  his  body  and 
blood  by  faith,  discerning  the  Lord's  body,  1  Cor.  xi. 
29;  gathering  assurance  hereby  that  now  all  enmity 
between  God  and  you  is  done  away,  if  you  are  be- 
lievers indeed;  and  that  you  by  this,  as  by  spiritual 
food  for  life,  shall  grow  up  in  him,  with  the  rest  of  his 
mystical  body,  unto  everlasting  life. 

1st.  After  that  you  have  received,  until  you  be  to 
join  in  public  praise  and  prayers,  aftect  your  heart 


91 

with  joy  and  thankfulness  in  the  assurance  of  the  par- 
don of  all  your  sins,  and  of  salvation  by  Christ ;  and 
that  more  than  if  you  being  a  bankrupt,  should  receive 
an  acquittance  sealed  of  the  release  of  all  your  debts, 
and  with  it  a  will  and  testament  wherein  you  should 
have  a  legacy  of  no  less  than  a  kingdom,  sealed  with 
such  a  seal  as  gives  clear  proof  of  the  fidelity,  ability, 
and  death  of  the  testator ;  or  than  if,  having  been  a 
traitor,  you  shall  receive  a  free  and  full  pardon  from 
the  king,  sealed  with  his  own  seal,  together  with  an 
assurance  that  he  has  adopted  you  to  be  his  child,  to 
be  married  to  his  son,  the  heir  of  the  crown.  This  is 
your  case,  when  by  faith  you  receive  the  bread  and 
wine,  the  body  and  blood  of  the  Lord.  Think  thus, 
therefore,  with  joy  and  rejoicing  in  God.  O !  how 
happy  am  I  in  Christ  my  Saviour !  God,  who  has 
given  him  to  death  for  me,  and  also  given  him  to  me, 
how  shall  he  not  with  him  freely  give  me  all  things? 
Rom.  viii.  32 ;  even  w^hatsoever  may  pertain  to  life, 
godliness,  and  glory,  2  Peter  i.  3.  Who  shall  lay  any 
thing  to  my  charge  ?  Who,  or  what  can  separate  me 
from  the  love  of  Christ  ?  &c.  Rom.  viii.  33 — 39. 

2d.  Resolve  withal  upon  a  constant  and  an  un- 
feigned endeavour  to  perform  all  duties  becoming  one 
thus  acquitted,  thus  redeemed,  pardoned,  and  advanc- 
ed; and  this  in  token  of  thankfulness;  even  to  keep  the 
covenant  required  to  be  performed  on  your  part;  un- 
doubtedly expecting  whatsoever  God  has  covenanted 
and  sealed  on  his  part. 

3d.  Join  in  public  praise  and  prayer  heartily,  and 
in  a  liberal  contribution  to  the  poor,  if  there  be  a 
collection. 

4th.  After  the  sacrament,  if  you  feel  your  faith 
strengthened,  and  your  soul  comforted,  nourish  it  with 
all  thankfulness. 

If  not,  yet,  if  your  conscience  can  witness  that  you 
endeavoured  to  prepare  as  you  ought,  and  to  receive 
as  you  ought,  be  not  discouraged,  but  wait  for  strength 
and  comfort  in  due  time.  We  do  not  always  feel  the 
benefit  of  bodily  food  presently,  but  stirring  of  humours 
and  sense  of  disease  is  sometimes  rather  occasioned; 


92  THE  christian's  daily  walk. 

yet  in  the  end  being  well  digested,  it  strengthens ;  so 
it  is  often  with  spiritual  food.  Corruption  may  stir,  and 
temptations  may  arise  more  upon  the  receiving  than 
before ;  especially  since  Satan,  if  it  be  but  to  vex  a 
tender-hearted  Christian,  will  hereupon  take  occasion 
to  tempt  with  more  violence.  But  if  you  resist  these, 
and  stand  resolved  to  obey,  and  to  rely  upon  God's 
mercy  in  Christ,  this  is  rather  a  sign  of  receiving 
worthily;  so  long  as  your  desires  and  resolutions  are 
strengthened,  and  you  thereby  are  made  more  care- 
fully to  stand  upon  your  watch.  Endeavour  in  this 
case  to  digest  this  spiritual  food  by  further  medita- 
tion, improving  that  strength  you  have,  praying  for 
more  strength,  remembering  the  commandment,  which 
bids  you  to  be  strong;  and  you  shall  be  strengthened, 
Eph.  vi.  10.  Dan.  x.  19. 

5th.  Lastly,  if  you  find  yourself  worse  indeed,  or 
do  feel  God's  heavy  hand  in  special  manner  upon  you, 
1  Cor.  xi.  30,  following  upon  your  receiving,  and  your 
conscience  can  witness  truly  that  you  came  not  pre- 
pared, or  that  you  did  wilfully  and  carelessly  fail  in 
such  or  such  a  particular  in  receiving,  it  is  evident 
you  did  receive  unworthily.  In  which  case  you  must 
heartily  bewail  your  sin,  confess  it  to  God,  1  John  i. 
9;  ask,  and  believe  that  he  will  pardon  it,  through 
Christ  Jesus,  upon  your  sincere  faith  and  repentance, 
1  John  ii.  1,  2,  and  take  heed  that  you  offend  not  in 
that  kind  another  time. 

(3.)  Upon  the  Lord's  day  you  must  likewise  be 
ready  to  visit  and  relieve  the  distressed,  1  Cqr.  xvi.  2. 

Take  some  time  this  day  to  look  into  your  past  life, 
and  chiefly  to  your  walking  with  God  the  last  w^eek, 
as  being  freshest  in  memory,  and  be  sure  to  let  no  old 
scores  of  sin  remain  between  God  and  you. 

Last  of  all,  on  every  opportunity,  take  good  time  to 
consider  God's  works;  what  they  are  in  themselves, 
what  they  are  against  the  wicked,  what  they  are  to 
the  church,  and  to  yourself  and  to  yours,  and,  in  par- 
ticular, take  occasion  from  the  day  itself,^  to  think 
fruitfully  of  the  creation,  of  your  redemption,  sanctifi- 
cation,  and  of  your  eternal  rest  and  glory  to  come. 


THE    christian's    DAILY    WALK.  93 

For  God  in  his  holy  wisdom  has  set  such  a  divine 
mark  upon  this  our  Lord's  day,  that  at  once  it  re- 
minds us  of  the  greatest  works  of  God,  which  either 
conduce  to  his  glory,  or  his  church's  good;  as,  of  the 
creation  of  the  world  in  six  days,  when  he  rested  the 
seventh,  which  specially  is  attributed  to  the  Father; 
and  of  man's  redemption  by  Christ,  of  whose  resur- 
rection this  day  is  a  remembrance,  which  is  specially 
attributed  to  the  Son;  also  of  our  sanctification  by 
the  Spirit,  for  that  the  observation  of  the  Sabbath  is 
a  sign  and  means  of  holiness,  which  work  is  specially 
attributed  to  the  Holy  Ghost ;  lastly,  of  your  and 
the  church's  glorification,  which  shall  be  the  joint 
work  of  the  blessed  Trinity,  when  we  shall  cease  from 
all  our  works,  Heb.  iv.  9,  10,  and  shall  rest,  and  be 
glorious  with  the  same  glory  which  our  head  Christ 
has  with  the  Father,  to  whom  be  glory  for  ever  and 
ever.  Amen.  Do  all  these  with  delight,  Psa.  xcii.  Isa. 
Iviii.  13,  raising  up  yourself  hereby  to  a  greater  mea- 
sure of  holiness  and  heavenly-mindedness. 

(4.)  Motives  to  keep  holy  the  Lord's  day. 

Do  all  this  the  rather  because  there  is  not  a  clearer 
sign  to  distinguish  you  from  one  that  is  profane,  Exod. 
xxxi.  13,  than  this,  of  conscientiously  keeping  holy  the 
Lord's  day.  Neither  is  there  any  ordinary  means  of 
gaining  strength  and  growth  of  grace  in  the  inward 
man,  like  this,  of  due  observing  the  Sabbath,  Ezek.  xx. 
12.  For  this  is  God's  great  mart,  or  fair-day  for  the 
soul,  on  which  you  may  buy  of  Christ,  wine,  milk, 
bread,  marrow,  and  fatness,  Isa.  Iv.  1 — 4,  gold,  white 
raiment,  eye-salve.  Rev.  iii.  18,  even  all  things  which 
are  necessary,  and  which  will  satisfy,  and  cause  the 
soul  to  live.  It  is  the  special  day  of  proclaiming  and 
sealing  of  pardons  to  penitent  sinners,  Acts  ii.  38.  It 
is  God's  special  day  of  publishing  and  sealing  your 
patent  of  eternal  life.  It  is  a  blessed  day,  sanctified 
for  all  these  blessed  purposes,  Exod.  xx.  11. 

Now,  lest  this  so  strict  observance  of  the  Lord's 
day,  in  spending  the  whole  day  in  holy  meditation, 
holy  exercises,  and  works  of  mercy,  excepting  only 
necessary  repasts,  should  be  thought,  as  it  is  by  sonie, 


94  THE  christian's  daily  walk. 

to  be  merely  Jewish,  or  only  the  private  opinion  of 
some  zealots,  more  nice  than  wise;  know,  that  as 
the  fourth  commandment  is  of  moral  obligation,  there 
is  the  same  reason  for  the  strict  observance  of  it,  as 
any  other  divine  precept,  as  against  idolatry,  murder, 
fornication,  &g.  And  the  taking  away  of  the  morality 
of  the  fourth  commandment,  and  unloosing  the  con- 
science from  the  immediate  bonds  of  God's  command 
to  observe  a  day  for  his  solemn  worship,  over- 
throws true  religion,  and  the  power  of  godliness,  and 
opens  a  wide  gap  to  atheism,  profaneness,  and  all 
licentiousness ;  as  daily  experience  proves  in  those 
persons  and  places,  by  whom  and  where  the  Lord's 
day  is  not  holily  and  duly  observed. 


CHAPTER  VI. 


directions  how  to   end  the  day  with  god. 

When  you  have  walked  with  God  from  morning  until 
night,  whether  on  a  common  day,  a  day  of  fasting,  or 
on  the  Lord's  day,  according  to  the  former  directions; 
it  remains  that  you  conclude  the  day  well,  when  you 
would  give  yourself  to  rest  at  night.     Wherefore, 

First,  Look  back  and  take  a  strict  view  of  your 
whole  carriage  that  day  past.  Reform  what  you  find 
amiss ;  and  rejoice,  or  be  grieved,  as  you  find  you 
have  done  well  or  ill,  as  you  have  advanced  or  de- 
clined in  grace  that  day. 

►Secondly,  Since  you  cannot  sleep  in  safety,  if  God, 
who  is  your  keeper,  Psa.  cxxi.  4,  5,  do  not  wake  and 
watch  for  you,  Psa.  cxxvii.  1;  and  though  you  have 
God  to  watch  when  you  sleep,  you  cannot  be  safe, 
if  he  that  watches  be  your  enemy;  wherefore  it  is 
very  convenient,  that  at  night,  you  not  only  conclude 
the  day  with  your  family,  by  reading  some  Scripture, 


WALK.  95 

and  by  prayer;  but  you  must  alone  renew  and  con- 
firm your  peace  with  God  by  faith  and  prayer,  and 
with  hke  preparations  thereto,  as  you  received  direc- 
tions for  the  morning;  commending  and  committing 
yourself  to  God's  tuition  by  prayer,  Psa.  iii.  4,  5.  xcii. 
2,  with  thanksgiving,  before  you  go  to  bed.  Then 
shall  you  lie  down  in  safety,  Psa.  iv.  8. 

All  this  being  done,  yet  while  you  are  putting  off 
your  apparel,  when  you  are  lying  down,  and  when 
you  are  in  bed,  before  you  sleep,  it  is  good  that  you 
commune  with  your  own  heart,  Psa.  iv.  4.  If  other 
good  and  fit  meditations  offer  not  themselves,  some  of 
these  will  be  seasonable: 

1.  When  you  see  yourself  without  your  apparel, 
consider  what  you  were  at  your  birth,  and  what  you 
shall  be  at  your  death,  when  you  put  off  this  earthly 
tabernacle  (if  not  in  the  mean  time,  as  concerning 
your  outward  estates:)  how  that  you  brought  nothing 
into  this  world,  nor  shall  carry  any  thing  out,  1  Tim. 
vi.  7  ;  naked  you  came  from  your  mother's  womb,  and 
naked  shall  you  return.  Job  i.  21.  This  will  be  an 
excellent  means  to  give  you  sweet  content  in  any 
thing  you  have,  1  Tim.  vi.  8,  though  never  so  little ; 
and  in  the  loss  af  what  you  have  had.  Job  i.  21,  though 
never  so  much. 

2.  When  you  lie  down,  you  may  think  of  lying  down 
in  your  winding-sheet,  and  in  your  grave.  For  besides 
that  sleep,  1  Cor.  xi.  30,  and  the  bed  do  aptly  resemble 
death  and  the  grave,  Isa.  Ivii.  2,  who  knoweth  when 
he  sleeps,  that  ever  he  shall  awake  again  to  this  life? 

3.  You  may  think  thus  also:  if  the  sun  must  not  go 
down  upon  my  wrath,  Eph.  iv.  26,  lest  it  become 
hatred,  and  so  be  worse  ere  morning ;  then  it  is  not 
safe  for  me  to  lie  down  in  the  allowance  of  any  sin, 
lest  I  sleep  not  only  the  sleep  of  natural  death,  Psa. 
xiii.  3,  but  of  that  death  which  is  eternal;  for  who 
knows  what  a  night  will  bring  forth  ?  Now,  it  is  a 
high  point  of  holy  wisdom,  Deut.  xxxii.  29,  upon  all 
opportunities,  to  think  of,  and  to  prepare  for  your 
latter  end. 

4.  Consider  likewise,  that  if  you  walk  with  God  in 


96  THE  christian's  daily  walk. 

uprightness,  your  death  unto  you  is  but  to  fall  into  a 
sweet  sleep,  an  entering  into  rest,  a  resting  on  your 
bed  for  a  night,  Isa.  Ivii.  2,  until  the  glorious  morning 
of  your  happy  resurrection. 

5.  Lastly,  If  you  possibly  can,  fall  asleep  with  some 
heavenly  meditation,  Then  will  your  sleep  be  more 
sweet,  Prov.  iii.  21 — 25,  and  more  secure,  Prov.  vi. 
21,  22;  your  dreams  fewer,  or  more  comfortable;  your 
head  will  be  fuller  of  good  thoughts,  Prov.  vi.  22;  and 
your  heart  will  be  in  a  better  frame  when  you  awake, 
whether  in  the  night,  or  in  the  morning. 

Thirdly,  Being  thus  prepared  to  sleep ;  you  should 
sleep  only  so  much  as  the  present  state  of  your  body 
requires ;  you  must  not  be  like  the  sluggard,  to  love 
sleep,  Prov.  xx.  13  ;  neither  must  you  sleep  too  much  : 
for  if  you  do,  that  (which  being  taken  in  its  due  mea- 
sure, is  a  restorer  of  vigour  and  strength  to  your  body, 
and  a  quickener  of  the  spirits)  will  make  the  spirits 
dull,  the  brain  sottish,  and  the  whole  body  inactive 
and  unhealthy.  And  that  which  God  has  ordained  for 
a  furtherance,  through  your  sin  shall  become  an 
enemy  to  your  bodily  and  spiritual  welfare,  Prov.  vi. 
6 — 11.  Thus  much  of  walkmg  with  God  in  all  things, 
at  all  times. 


CHAPTER  VII. 

HOW    TO    WALK    WITH    GOD    ALONE. 

Section  1. — There  is  no  time  wherein  you  wnll  not 
be  either  alone  or  in  company,  in  either  of  which  you 
must  walk  in  all  well-pleasing,  as  in  the  sight  of  God. 

Rules  concerning  Solitude. 

1.  Concerning  being  alone.  First,  Affect  not  too 
much  solitude;  be  not  alone,  except  you  have  just 
cause,  namely,  when  you  separate  yourself  for  holy 
duties,  and  when  your  needful  occasions  do  withdraw 
you  from  society ;  for  in  other  cases,  two  are  better 


97 

than  one  (saith  Solomon)  and  woe  be  to  him  that  is 
alone,  Eccles.  iv.  9,  10. 

2.  When  you  are  alone,  you  must  be  very  watchful, 
and  stand  upon  your  guard,  lest  you  fall  into  manifold 
temptations  of  the  devil ;  for  solitariness  is  Satan's 
opportunity,  Gen.  iii.  1,  xxxix.  11,  2  Sam.  xi.  2,  Matt, 
iv.  1  ;  which  he  will  not  lose,  as  the  manifold  examples 
in  Scripture,  and  our  daily  experience,  do  witness. 
Wherefore  you  must  have  a  ready  eye  to  observe, 
and  a  heart  ready  bent  to  resist  all  his  assaults.  And 
it  will  now  the  more  concern  you  to  keep  close  to 
God,  and  not  lose  his  company ;  that  through  the 
weapons  of  your  Christian  warfare,  you  may  by  the 
power  of  God's  might  quit  yourself,  and  stand  fast, 
Eph.  vi.  10,  &c. 

3.  Take  special  heed,  lest  when  you  be  alone,  you, 
yourself,  conceive,  devise,  or  indulge  any  evil,  to 
which  your  nature  is  then  most  prone. 

And  beware  in  particular,  lest  you  commit  alone, 
by  yourself,  contemplative  wickedness,  Mic.  ii.  l,Psa. 
xxxvi.  4,  Matt.  v.  28 ;  which  is,  when  by  feeding  your 
fancy,  and  pleasing  yourself  in  covetous,  lustful,  re- 
vengeful, ambitious,  or  other  wicked  thoughts,  you 
act  that  in  your  mind  and  fancy,  which,  either  for 
fear,  or  shame,  you  dare  not,  or  for  want  of  opportu- 
nity or  means,  you  cannot  act  otherwise. 

4.  When  you  are  alone,  be  sure  that  you  are  well 
and  fully  exercised  about  something  that  is  good, 
either  in  the  works  of  your  calling,  or  in  reading,  or 
in  holy  meditation  or  prayer.  For  whensoever  Satan 
does  find  you  idle,  and  out  of  employment  in  some  or 
other  of  those  works  which  God  has  appointed,  he 
will  take  that  as  an  opportunity  to  use  you  for  him- 
self, and  to  employ  you  in  some  of  his  works,  Matt, 
xii.  44.  But  if  you  keep  always  in  your  place ;  and 
to  some  or  other  good  work  of  your  place,  you  are 
under  God's  special  protection,  as  the  bird  in  the  law 
was,  wiiile  she  sat  upon  her  eggs  or  young  ones,  keep- 
ing her  own  nest;  in  which  case  no  man  might  hurt 
her,  Deut.  xxii.  6. 

I  have  already  showed  how  you  should  behave 
9 


98  THE  christian's  daily  walk. 

yourself  as  in  God's  sight,  both  in  prayer,  and  in  the 
works  of  your  calling,  I  will  say  something  for  your 
direction  concerning  reading  and  meditation. 


SECT.    2.    OF    reading. 

Besides  your  set  times  of  reading  the  holy  Scrip- 
tures, you  will  do  well  to  gain  some  time  from  your 
vacant  hours,  that  you  may  read  in  God's  book,  and 
in  the  good  books  of  men. 

How  to  read  profitably. 

First,  When  you  read  any  part  of  the  word  of  God, 
you  must  put  a  difference  between  it  and  the  best 
writings  of  men,  preferring  it  far  before  them.  To  this 
end,  (1.)  Consider  it  in  its  properties  and  excellencies. 
No  word  is  of  like  absolute  authority,  holiness,  truth, 
wisdom,  power,  and  eternity,  Psa.  xix.  7 — 11.  (2.) 
Consider  this  word  in  its  ends  and  good  effects.  No 
book  aimeth  at  God's  glory,  John  v.  39,  2  Cor.  iii.  18, 
and  the  salvation  of  man's  soul,  Rom.  xv.  4,  James  i. 
21,  like  this;  none  concerns  you  like  to  this.  It  dis- 
covers your  misery  by  sin,  together  with  the  perfect 
remedy,  Rom.  iii.  23,  24.  It  proposes  perfect  happi- 
ness unto  you,  Isa.  Iv.  1 — 3,  aflbrding  means  to  work 
it  out  in  you,  and  for  you,  Rom.  i.  16,  1  Thess  ii.  13. 
It  is  mighty,  through  God  to  prepare  you  for  grace, 
2  Cor.  X.  4,  5.  It  is  the  immortal  seed  to  beget  you 
unto  Christ,  1  Peter  i.  23.  It  is  the  milk  and  stronger 
meat  to  nourish  you  up  in  Christ,  1  Peter  ii.  2,  Heb.  v. 
13,  14.  It  is  the  only  soul-physic  (through  Christ 
Jesus)  to  recover  you,  2  Tim.  i.  13,  and  to  free  you 
of  all  spiritual  evils.  By  it  Christ  gives  spiritual  sight 
to  the  blind,  hearing  to  the  deaf,  speech  to  the  dumb, 
strength  to  the  weak,  heahh  to  the  sick:  yea,  by  it  he 
does  cast  out  devils,  and  raise  men  from  the  death  of 
sin  (through  faith)  as  certainly  as  he  did  all  those 
things  for  the  bodies  of  men  by  the  word  of  his  power, 
while  he  lived  on  the  earth,  John  v.  25.  This  book 
of  God  does  contain  those  many  rich  legacies  be- 
queathed to  you  in  that  last  will  and  testament  of  God, 


DAILY    WALK.  99 

sealed  with  the  blood  of  Jesus  Christ  our  Lord,  Heb. 
ix.  15 — 18.  It  is  the  magna  charta,  and  statute-book 
of  the  kingdom  of  heaven,  Isa.  viii.  20.  It  is  the  book 
of  privileges  and  immunities  of  God's  children,  Rom. 
vi.  14 — 22,  1  John  v.  13.  It  is  the  word  of  grace, 
which  is  able  to  build  you  up,  and  give  you  an  inheri- 
tance amongst  all  them  that  are  sanctified.  Acts  xx. 
32.  For  it  will  make  you  wise  to  salvation,  through 
faith  in  Christ  Jesus,  making  you  perfect,  thoroughly 
furnished  unto  all  good  works,  2  Tim.  iii.  15 — 17. 

Whenever  therefore  you  hear  this  word  preached, 
and  when  at  any  time  you  read  it,  you  must  receive 
it  not  as  the  word  of  man,  but  (as  it  is  in  truth)  the 
word  of  God,  then  it  will  work  effectually  in  you  that 
believe,  1  Thess.  ii.  13. 

Secondly,  When  you  read  this  word,  lift  up  the 
heart  in  prayer  to  God  for  the  spirit  of  understanding 
and  wisdom,  Psa.  cxix.  18,  that  your  mind  may  be 
more  and  more  enlightened,  and  your  heart  more  and 
inore  strengthened  with  grace  by  it.  For  this  word 
is  spiritual,  containing  the  great  counsels  of  God  for 
man's  salvation,  and  which  is  as  a  book  sealed  up, 
Isa.  xxix.  11,  12,  in  respect  of  discovery  of  the  things 
of  God  in  it,  1  Cor.  ii.  10,  11,  to  all  that  have  not  the 
help  of  God's  Spirit ;  so  that  none  can  know  the  in- 
ward and  spiritual  meaning  thereof,  powerfully,  and 
savingly,  but  by  the  Spirit  of  God. 

Thirdly,  Read  the  word  with  a  hunger  and  thirst 
after  knowledge  and  growth  in  grace  by  it,  1  Peter  ii. 
2,  with  a  reverent,  humble,  teachable,  and  honest  heart, 
Luke  viii.  15;  believing  all  that  you  read  ;  trembling 
at  the  threatenings  and  judgments  against  sinners; 
rejoicing  in  the  promises  made  unto,  and  the  favours 
bestowed  upon  the  penitent,  and  the  godly;  willing 
and  resolving  to  obey  all  the  commandments. 

Thus  if  you  read,  blessed  shall  you  be  in  your  read- 
ing. Rev.  i.  3;  and  blessed  shall  you  be  in  your  deed, 
James  i.  25. 

Who  must  read  the  Scriptures. 

The  holy  Scriptures  are  thus  to  be  read  of  all,  of 
every  sort  and  condition,  and  of  each  sex ;  for  all  are 


100  THE    christian's    DAILY    WALK. 

commanded  to  search  the  Scriptures,  John  v.  32 ;  as 
well  the  laity  as  the  clergy;  women  as  well  as  men, 
Acts  xvii.  11,  12;  young  as  well  as  old,  2  Tim.  iii.  15; 
all  sorts  of  all  nations,  Isa.  xxxiv.  1 — 16.  Rev.  i.  3. 
For  though  the  Spirit  of  God  is  able  to  w^ork  conver- 
sion and  holiness  immediately  without  the  word,  as 
he  does  in  those  infants  that  are  saved,  yet  in  adult 
persons  the  Holy  Ghost  will  not,  where  the  word  may 
be  had,  work  without  it  as  his  instrument,  Luke  xvi. 
29 — 31;  using  it  as  the  hammer,  plough,  seed,  fire, 
water,  sword,*  or  as  any  other  instrument  to  pull 
down,  build  up,  plant,  purge,  or  cleanse  the  souls  of 
men.  For  it  is  by  the  word  both  read,  Rev.  i.  3,  and 
preached,  that  Christ  does  sanctify  all  that  are  his, 
John  xvii.  17;  that  he  may  present  them  to  himself, 
and  so  to  his  Father  without  spot  or  wrinkle,  a  church 
most  glorious,  Eph.  v.  26,  27. 

And  whereas  it  is  most  true,  that  those  who  are 
unlearned  and  unstable,  2  Peter  iii.  16,  do  wrest  not 
only  hard  Scriptures,  but  all  other  also,  to  their  de- 
struction ;  yet  let  not  this,  as  papists  w^ould  infer,  cause 
you  to  forbear  to  read  ;  any  more  than,  because  many 
surfeit  and  are  drunk  by  the  best"  meats  and  drinks, 
you  do  forbear  to  eat  and  drink. 

To  prevent  misunderstanding  and  wresting  of  Scrip- 
tures to  your  hurt,  do  thus :  (1.)  Get  and  cherish  a 
humble  and  honest  heart,  resolved  to  obey  what  you 
know  to  be  God's  will.  If  any  man  will  do  his  will, 
saith  Christ,  he  shall  know  of  the  doctrine,  whether  it 
be  of  God,  John  vii.  17.  (2.)  Get  a  clear  knowledge 
of  the  first  principles  of  the  Christian  religion,  and  be- 
lieve them  stedfastly.  And  endeavour  to  frame  your 
life  according  unto  those  more  easy  and  known  Scrip- 
tures, whereon  these  first  principles  of  the  oracles  of 
God  are  founded;  for  these  give  light,  even  at  the  first 
entrance,  unto  the  very  simple,  Psa.  cxix.  130.  This  do, 
and  you  shall  neither  be  unlearned  in  the  mysteries 
of  Christ,  nor  yet  unstable  in  his  ways.  (3.)  Be  much 
in  hearing  the  word  interpreted,  by  learned  and  faith- 

*  They  are  Scripture  metaphors. 


THE    christian's    DAILY    WALK.  101 

ful  ministers,  Isa.  viii.  20.  (4.)  If  you  meet  with  a 
place  of  Scripture  too  hard  for  you,  presume  not  to 
frame  a  sense  to  it  of  your  own  head ;  but  take  notice 
of  your  ignorance,  admire  the  depth  of  God's  wisdom, 
suspend  your  opinion,  and  take  the  first  opportunity 
to  ask  the  meaning  of  some  or  other,  of  those  whose 
Hps  should  preserve  knowledge,  Mai.  ii.  7. 

Motives  to  read  Scripture. 

Let  no  colourable  pretence  keep  you  from  diligent 
reading  of  God's  book ;  for  hereby  you  will  be  better 
prepared  to  hear  the  word  preached.  For  it  lays  a 
foundation  for  preaching.  Acts  viii.  28,  34,  35 ;  lead- 
ing the  way  to  a  better  understanding  thereof,  and 
more  easily  preserving  it  in  memory;  also,  to  enable 
you  to  try  the  spirits  and  doctrines  delivered.  Acts 
xvii.  11.  1  John  iv.  1.  1  Thess.  v.  21;  even  to  try  all 
things,  and  to  cleave  to  that  which  is  good. 

How  to  read  men's  writings  profitably. 

1.  In  reading  men's  writing,  read  the  best,  or  at 
least  those  by  which  you  can  profit  most. 

2.  Read  a  good  book  thoroughly,  and  with  due  con- 
sideration. 

3.  Reject  not  hastily  any  thing  you  read,  because 
of  the  mean  opinion  you  have  of  the  author.  Believe 
not  every  thing  you  read,  because  of  the  great  opinion 
you  have  of  him  that  wrote  it.  But,  in  all  books  of 
faith  and  manners,  try  all  things  by  the  Scriptures, 
Isa.  viii.  20.  Matt.  xxii.  29,  31.  Receive  nothing  upon 
the  bare  testimony  or  judgment  of  any  man,  any 
further  than  he  can  confirm  it  by  the  canon  of  God's 
holy  word,  Luke  x.  26,  or  by  evidence  of  reason,  or 
by  undoubted  experience;  provided  always,  that  what 
you  call  reason  and  experience,  be  according  unto, 
not  against  the  word  of  God.  If  the  meanest  speak 
according  to  it,  then  receive  and  regard  it :  but  if  the 
most  judicious  in  your  esteem,  yea,  if  he  were  an 
angel  of  God,  should  speak  or  write  otherwise,  refuse 
and  reject  it.  Gal.  i.  8. 

Thus  much  for  private  reading. 
Only  take  this  caution.     You  must  not  think  it  to 
9  * 


102  THE    christian's    DAILY    WALK. 

be  sufficient  that  you  read  the  Scriptures  and  other 
good  books  at  home  in  private,  when  by  so  doing  you 
neglect  the  hearing  of  the  word  read  and  preached  in 
public.  For  God  has  not  appointed,  that  reading 
alone,  or  preaching  alone,  or  prayer,  or  sacraments 
should  singly  and  alone  save  any  man,  where  all,  or 
more  than  one  of  them  may  be  had  ;  but  he  requires 
the  joint  use  of  them  all  in  their  place  and  time.  And 
in  this  variety  of  means  of  salvation,  God  has  in  his 
holy  wisdom  ordained  such  order,  that  the  excellency 
and  sufficiency  of  one  shall  not,  in  its  right  use,  keep 
any  from,  but  lead  him  unto  a  due  performance  of 
the  other;  each  serving  to  make  the  other  more 
effectual  to  produce  their  common  effect,  namely,  the 
salvation  of  man's  soul. 

Indeed,  when  a  man  is  necessarily  hindered  by 
persecution,  sickness,  or  otherw^ise,  that  he  cannot 
hear  the  word  preached,  then  God  does  bless  reading 
with  an  humble  and  honest  heart,  without  hearing  the 
word  preached.  But  where  hearing  the  word  preached, 
is  either  contemned  or  neglected,  for  reading  sake,  or 
for  prayer  sake,  Prov.  xxviii.  9,  or  for  any  other  good 
private  duty,  there  no  man  can  expect  to  be  blessed 
in  his  reading,  or  in  any  other  private  duty,  but  rather 
cursed.  Witness  the  evil  effects,  which  by  experi- 
ence we  see  do  issue  from  thence,  viz.  self-conceited- 
ness,  singularity  in  some  dangerous  opinions;  and 
schism,  and  too  often  a  falling  away  into  damnable 
heresies  and  apostasy. 


SECT.    3.       OF    MEDITATION. 

When  you  are  alone,  then  also  is  a  fit  season  for 
you  to  be  employed  in  holy  meditation.  For  accord- 
ing to  a  person's  meditation  such  is  he.  The  liberal 
man  devises  liberal  things;  the  covetous  man  the  con- 
trary, Isa.  xxxii.  8.  The  godly  man  studies  how  to 
please  God,  the  wicked  how  to  please  himself 

In  meditation,  the  mind  or  reason  of  the  soul  fixes 


THE    CHRISTIAN  S    DAILY    WALK.  103 

jtself  upon  something  conceived  or  thought  upon  for 
the  better  understanding  thereof,  and  for  the  better 
application  of  it  to  itself  for  use. 

The  distinct  acts  and  parts  of  meditation. 

(1.)  In  meditating  aright,  the  mind   of  man  exer-  . 
cises  two  kinds  of  acts ;  the  one  direct  upon  the  thing  / 
meditated  ;  the  other  reflex  upon  himself,  the  person/ 
meditating.     The  first  is  an  act  of  the  contemplative 
part  of  the  understanding;  the  second  is  an  act  of  con- 
science.     The  end   of  the  first  is  to  enlighten  the 
mind  with  knowledge :  the  end  of  the  second  is  to  fill 
the  heart  with  goodness.     The  first  serves,  I  speak  of 
moral  actions,  to  find  out  the  rule  whereby  you  may 
know  more  clearly  what  is  truth,  what  is  falsehood, 
what  is  good,  what  is  bad ;  whom  you   should  obey, 
and  what  manner  of  person  you  should  be,  and  what 
you  should  do,  and  the  like.     The  second  serves  to 
direct  you  how  to  make  a  right  and  profitable  appli- 
cation to  yourself,  and  to  your  actions,  of  the  rule. 

In  this  latter  are  these  two  acts:  First,  an  examina- 
tion, whether  you  and  your  actions  be  according  to 
the  rule,  or  whether  you  come  short,  or  are  swerved 
from  it,  giving  judgment  of  you,  according  as  it  finds 
you. 

The  second  is  a  persuasive  and  commanding  act, 
charging  the  soul  in  every  faculty,  understanding, 
will,  afl^ections,  yea,  the  whole  man,  to  reform  and 
conform  themselves  to  the  rule,  that  is,  to  the  will  of 
God,  if  you  find  yourself  not  to  think  and  act  accord- 
ing to  it :  which  is  done  by  confessing  the  fault  to  God 
with  remorse,  praying  for  forgiveness,  returning  to 
God  by  faith  and  repentance,  and  reforming  the  heart 
and  life  through  new  obedience.  This  must  be  the 
resolution  of  the  soul.  And  all  this  a  man  must 
charge  upon  himself  peremptorily,  commanding  him- 
self with  sincere  desire  and  fixed  endeavour  to  con- 
form to  it. 

When  you  meditate,  join  all  these  three  acts,  else 
you  will  never  bring  your  meditation  to  a  profitable 
issue.  For  if  you  only  muse  and  study  to  find  out 
what  is  true,  what  is  false,  what  is  good,  what  is  bad, 


104  THE    CHEISTIAn's    DAILY    WALK. 

you  may  gain  much  knowledge  of  the  head,  but  Httle 
goodness  to  your  heart.  If  you  only  apply  to  your- 
self that  whereon  you  have  mused,  and  no  more;  you 
may,  by  finding  yourself  to  be  a  transgressor,  lay  guilt 
upon  your  conscience,  and  terror  upon  your  heart, 
without  fruit  or  comfort ;  but  if  to  these  two,  you  lay  a 
charge  upon  yourself  to  follow  God's  counsel  con- 
cerning what  you  should  believe  and  do,  when  you 
have  offended  him ;  if  you  also  form  an  upright  design, 
through  God's  grace,  to  be  such  an  one  as  you  ought 
to  be,  and  to  live  such  a  life  hereafter  as  you  ought 
to  live ;  then  unto  science  you  add  conscience,  and  to 
knowledge,  you  join  practice,  and  will  find  the  com- 
fortable and  happy  effects  thereof.  Observe  David's 
meditations,  and  you  will  find  they  came  to  this  issue. 
His  thoughts  of  God  and  of  his  ways,  made  him  turn 
his  feet  unto  God's  testimonies,  Psa.  cxix.  59.  The 
meditation  of  God's  benefits  made  him  resolve  to  take 
the  cup  of  salvation,  and  call  upon  the  name  of  the 
Lord,  and  to  pay  his  vows,  Psa.  cxvi.  12 — 14.  When 
he  considered  what  God  had  done  for  him,  and  thence 
inferred  what  he  should  be  to  God  again,  he  saith  to 
his  soul.  My  soul,  and  all  that  is  in  me,  praise  his 
holy  name,  Psa.  ciii.  1 — 3.  When  in  his  meditation 
he  found  that  it  was  his  fault  to  have  his  soul  dis- 
quieted in  him  through  distrust,  he  charges  it  to  wait 
on  God,  Psa.  xlii.  5 — 11,  and  raises  up  himself  unto  a 
holy  confidence.  I  will  meditate  on  thy  precepts, 
saith  he.  What,  is  that  all  ?  No,  but  he  proceeds  to 
this  last  act  of  meditation,  and  saith,  I  will  have 
respect  unto  thy  ways,  Psa.  cxix.  15,  16,  106. 

Rules  for  meditation. 

(2.)  God's  holy  nature,  attributes,  word,  works,  also 
what  is  duty,  and  what  is  sin;  what  you  should  be, 
and  do;  what  you  are,  and  what  you  have  done,  what 
are  the  miseries  of  the  wicked,  and  what  are  the  hap- 
piness and  privileges  of  the  righteous,  are  fit  subjects 
of  meditation. 

(3.)  That  which  must  settle  your  judgment,  and  be 
the  rule  to  direct  you  what  to  hold  for  true  and 
good,  must  be  the  canon  of  God's  word  rightly  under- 


DAILY    WALK.  105 

stood,  2  Peter  i.  19,  and  not  your  own  reason  or 
opinion:  nor  yet  the  opinions  or  conceits  of  men;  for 
these  are  false  and  crooked  rules. 

Cautions  about  the  matter  of  meditation. 

(4.)  In  seeking  to  know  the  secrets  and  mysteries  of 
God  and  godliness,  you  must  not  pry  into  them  further 
than  God  hath  revealed;  for  if  you  wade  therein 
further  than  you  have  sure  footing  in  his  holy  word, 
you  will  presently  lose  yourself,  and  be  swallowed  up 
in  a  maze  and  whirlpool  of  errors  and  heresies.  These 
deep  things  of  God  must  be  understood  with  sobriety, 
Psa.  cxxxi.  1;  Rom.  xii.  3,  according  to  that  clear  light 
which  God  has  given  you  by  his  word. 

(5.)  When  sin  happens  to  be  the  matter  of  your 
meditation,  take  heed  lest  while  your  thoughts  dwell 
upon  it,  though  your  intention  be  to  bring  yourself  out 
of  love  with  it,  it  steal  into  your  affections,  and  work 
in  you  some  secret  liking  to  it,  and  so  circumvent  you. 
For  the  cunning  devices  of  sin  are  undiscoverable, 
Eccles.  vii.  24,  26,  28,  and  you  know  that  your  heart 
is  deceitful  above  all  things,  Jer.  xvii.  9.  Wherefore, 
to  prevent  this  mischief;  (1.)  As  sin  is  not  to  be  named, 
Eph.  v.  3,  but  when  there  is  just  cause;  so  it  is  not  to 
be  thought  upon,  but  upon  special  cause,  namely, 
when  it  shows  itself  in  its  motions  and  evil  effects, 
and  when  it  concerns  you  to  try  and  find  out  the 
wickedness  of  your  heart  and  life.  (2.)  When  there 
is  cause  to  think  of  sin,  represent  it  to  your  mind  as 
an  evil,  the  greatest  evil.  Gen.  xxxix.  9,  most  loath- 
some and  abominable  to  God,  and  most  hateful  and 
hurtful  to  yourself  Whereupon  you  must  raise  your 
heart  to  a  holy  detestation  of  it,  and  resolution  against 
it.  (3.)  Never  stand  reasoning  or  disputing  wdth  it, 
as  Eve  did  with  Satan,  Gen.  iii.  2,  3;  but  without  any 
indulgence  of  it,  you  must  do  present  execution  upon 
it,  by  sheathing  the  word  of  God,  Matt.  iv.  4,  7,  10, 
the  sword  of  the  Spirit,  into  the  heart  of  it;  and  by 
mortifying  of  it  through  the  help  of  his  Spirit,  Rom. 
viii.  13.  And  if  you  would  dwell  long  in  meditating 
upon  any  subject,  make  choice  of  matter  more  pleasant 
and  less  infectious 


106  THE    christian's    DAILY    WALK. 

(6.)  It  is  necessary  that  you  be  skilful  in  this  first 
part  of  meditation,  for  hereby  you  find  out,  who  is  to 
be  adored,  who  not;  what  is  to  be  done,  what  not; 
what  you  should  be,  what  not.  But  the  life  of  medita- 
tion lies  in  the  reflex  acts  of  the  soul,  whereby  that 
knowledge  which  was  gotten  by  the  former  act  of 
meditation,  doth  reflect  and  return  upon  the  heart,  2 
Chron.  vi.  37;  causing  you  to  apply  to  yourself  what 
was  proposed ;  whence  also  you  are  induced  to  en- 
deavour to  form  your  heart  and  life  according  to  that 
which  you  have  learned  it  ought  to  be. 

This,  though  it  be  most  profitable,  yet,  because  it  is 
tedious  to  the  flesh,  is  most  neglected.  Wherefore  it 
concerns  you  who  are  instructed  in  the  points  of 
faith  and  holiness,  to  be  most  conversant  in  this  when 
you  are  alone,  whether  it  be  when  you  are  engaged 
in  the  common  business  of  life,  or  retirement  for 
solemn  worship. 

(7.)  You  should  therefore  be  well  read  in  the  book 
of  your  conscience,  as  well  as  in  the  Bible,  1  Cor.  xi. 
28,  31.  2  Cor.  xiii.  5.  Commune  often  with  it,  and 
it  will  fully  acquaint  you  with  yourself,  and  with  your 
estate,  through  the  light  of  God's  Holy  Spirit.  It  will 
tell  you  what  you  were  and  what  you  now  are;  what 
you  most  delighted  in,  in  former  times,  and  what  now. 
It  will  tell  you  what  straits  and  fears  you  have  been 
in,  and  how  graciously  God  deUvered  you ;  what 
temptations  you  have  had,  and  how  it  came  to  pass, 
that  sometimes  you  were  overcome  by  them ;  and 
how,  and  by  what  means  you  overcame  them.  It 
will  show  what  conflicts  you  have  had  between  flesh 
and  Spirit,  and  what  was  the  issue  thereof,  Psa.  Ixxvii. 
1 — 13  ;  whether  you  were  grieved  and  humbled  when 
sin  got  the  better,  and  whether  you  rejoiced  and  were 
thankful  when  God's  grace  restrained  you,  or  gave 
you  the  victory.  Your  conscience  being  set  on  work, 
will  call  to  remembrance  your  oversights;  and  the 
advantages  which  you  gave  to  Satan  and  to  the  lusts 
of  your  flesh,  that  you  may  not  do  the  like  again.  It 
will  remember  you  by  what  helps  and  means,  through 
God's  grace,  you  prevailed  and  got  a  conquest  over 


THE    christian's    DAILY    WALK.  107 

some  sin,  that  you  may  use  the  same  another  time. 
If  you  thus  diligently  observe  the  passages  and  con- 
flicts of  your  Christian  race  and  warfare,  your  know- 
ledge w^ill  be  an  experimental  knowledge;  which, 
because  it  is  a  knowledge  arising  from  the  frequent 
proof  of  that  whereof  you  were  taught  in  the  word ; 
it  becomes  a  more  fixed,  perfect,  and  fruitful  know- 
ledge than  that  of  mere  contemplation. 

It  is  only  this  experimental  knowledge  that  will  make 
you  skilful  in  the  duties  and  trials  of  the  Christian  life. 
Take  a  man  that  hath  only  read  much  of  husbandry, 
physic,  merchandise,  policy,  &c.,  who  hath  gotten  into 
his  head  the  notions  of  all  these,  and  makes  himself 
believe  that  he  hath  great  skill  in  them ;  yet  one  that 
hath  not  read  half  so  much,  but  hath  been  of  long 
practice,  and  of  great  experience  in  these,  as  far 
excells  him  in  husbandry,  physic,  trading,  &c.  as 
he  excells  one  that  is  a  mere  novice  in  them.  Such 
difference  there  is  between  one  that  hath  only  a  super- 
ficial knovv^ledge  of  Christianity,  without  experimental 
observation ;  and  him  that  is  often  looking  into  the 
records  of  his  own  conscience,  carefully  observing 
the  workings  of  his  own  heart,  and  God's  dispensations 
towards  him. 

The  experience  which  by  this  means  you  will 
obtain,  of  God's  love,  truth,  and  power ;  of  your 
enemies'  falsehood,  wiles,  and  methods ;  of  your  own 
weakness  without  God,  and  of  your  strength  by  God 
to  withstand  the  greatest  lusts,  and  strongest  tempta- 
tions ;  yea,  of  an  ability  to  do  all  things  through  Christ 
that  strengthens  you,  will  beget  in  you,  faith  and 
confidence  in  God,  and  love  to  him,  watchfulness  and 
circumspection,  lest  you  be  overtaken  with  sin  ;  with 
such  degrees  of  humility,  wisdom,  and  Christian 
courage,  that  no  opposition  shall  daunt  you,  nor  shake 
your  confidence  in  Christ  Jesus. 

Where  do  you  read  of  two  such  champions  as 
David  and  Paul?  1  Sam.  xvii.  36.  2  Tim.  i.  12.  iv. 
7,  17,  18.  And  where  do  you  find  two  that  recorded, 
and  made  use  of  their  experiences  of  God's  truth  and 
goodness,  like  these  ? 


108  THE    christian's    DAILY    WALK. 

Wherefore,  next  to  God's  book,  which  gives  light 
and  rule  to  your  conscience,  read  often  the  book  of 
your  conscience.  See  what  is  there  written  for  or 
against  you.  When  you  find  that  your  heart  and  life 
are  according  to  the  rule  of  God's  word,  hold  that 
fast  to  your  comfort ;  but,  wherein  you  find  yourself 
not  to  be  according  to  this  rule,  give  yourself  no  rest, 
until  in  some  good  measure,  at  least  in  endeavour, 
you  do  live  according  to  it. 

I  have  insisted  the  more  largely  on  this  point  of 
meditation,  because  of  the  great  necessity  and  profit- 
ableness of  it;  many  of  God's  people  omit  it,  because 
they  know  not  how  to  do  it;  and  because  they  know 
not  their  need,  nor  yet  the  benefit  which  they  may 
receive  from  it. 

Motives  to  meditation. 

(9.)  The  necessity  and  use  of  meditation  will  ap- 
pear, if  you  consider,  1.  That  reading,  hearing,  and 
transient  thoughts  of  the  best  things  leave  not  half  that 
impression  of  goodness  upon  the  soul,  which  they 
would  do,  if  they  might  be  recalled,  and  fixed  there 
by  serious  thought.  Without  this  meditation,  the  good 
food  of  the  soul  passes  through  the  understanding, 
and  either  is  quite  lost,  or  is  like  raw  and  undigested 
food,  which  doth  not  nourish  those  creatures  that  chew 
the  cud,  till  they  have  fetched  it  back  and  chewed  it 
better.  Meditation  is  instead  of  chewing  the  cud. 
All  the  outward  means  of  salvation  do  little  good  in 
comparison,  except  by  meditation  they  are  thoroughly 
considered,  and  laid  up  in  the  heart. 

2.  The  great  usefulness  of  meditation  appears  in 
that,  (1.)  It  does  digest,  ingraft,  and  turn  the  spiritual 
knowledge  gained  in  God's  word  and  ordinances,  into 
the  very  life  and  substance  of  the  soul,  changing  and 
fashioning  you  according  to  it,  so  that  God's  will  in 
his  word  and  your  will  become  one,  choosing  and  de- 
lighting in  the  same  things.  (2.)  Meditation  fitteth 
for  prayer,  nothing  more.  (3.)  Meditation  also  pro- 
motes the  practice  of  godliness,  nothing  more.  (4.) 
Nothing  does  perfect  and  make  a  man  an  understand- 
ing Christian  more  than  this.    (5.)  Nothing  does  make 


THE    christian's    DAILY    WALK.  109 

a  man  more  know  and  enjoy  himself  with  inward 
comfort,  nor  is  a  clearer  evidence  that  he  is  in  a  state 
of  happiness,  than  this.  For  in  the  multitude  of  my 
thoughts  within  me  (saith  David  to  God)  thy  comforts 
delight  my  soul,  Psa.  xciv.  19.  And  he  does  by  the 
Spirit  of  God  pronounce  every  man  blessed,  that  does 
thus  meditate  in  God's  law  day  and  night,  Psa.  i.  2. 


CHAPTER   VIII. 

OF  COMPANY  IN  GENERAL.  RULES  CONCERNING  IT. 

When  you  are  in  company,  of  what  sort  soever,  you 
must  amongst  them  walk  with  God. 

Directions  relating  hereunto  are  of  two  sorts.  First, 
showing  how  you  should  behave  towards  all:  Secondly, 
how  towards  good  or  bad  company. 

First,  In  whatsoever  company  you  are,  your  con- 
versation in  word  and  deed  must  be  such,  as  may 
procure  (1.)  Glory  to  God,  Matt.  v.  16.  (2.)  Credit 
to  rehgion,  1  Tim.  vi.  1.  (3.)  All  mutual,  lawful,  con- 
tent, help,  and  true  benefit  to  each  other,  Gen.  ii.  18. 
For  these  are  the  ends,  first,  of  society ;  secondly,  of 
the  variety  of  the  good  gifts  that  God  has  given  unto 
men  to  do  good  with,  1  Cor.  xii.  7 — 25. 

To  attain  these  ends,  your  conversation  must  be,  1. 
Holy  ;  2.  Humble ;  3.  Wise  ;  4.  Loving. 

First,  It  must  be  holy,  1  Peter  i.  15;  you  must,  as 
much  as  in  you  is,  prevent  all  evil  speech  and  be- 
haviour, which  might  else  break  forth,  being  careful 
to  break  it  off,  if  it  be  already  begun  in  your  company. 
Sutler  not  the  name  and  religion  of  God,  nor  yet  your 
brother's  name  be  traduced,  or  evil  spoken  of;  but  in 
due  place  and  manner  vindicate  each.  Be  diligent  to 
watch,  and  improve  all  fit  opportunities  of  introducing 
pious  and  useful  conversation  ;  even  whatsoever  may 

10 


110  THE    christian's    DAILY    WALK. 

fend  to  the  practice  and  increase  of  godliness  and 
honesty. 

Secondly,  Your  conversation  must  be  humble.  You 
must  give  all  due  respect  to  all  men,  according  to 
their  several  places  and  gifts ;  reverencing  your 
betters,  submitting  to  all  in  authority  over  you,  1 
Peter  ii.  17,  Eph.  v.  21 ;  esteeming  others  as  better 
than  yourselves,  in  honour  preferring  them  befDre  you, 
Phil.  ii.  3  ;  condescending  unto,  and  behaving  respect- 
fully tov^ards,  those  of  meaner  rank,  Rom.  xii.  16. 

Thirdly,  You  must  be  wise  and  discreet  in  your 
carriage  towards  all,  and  that  in  divers  particulars. 

(1.)  Be  not  too  open,  nor  too  reserved;  not  over 
suspicious,  1  Cor.  xiii.  7,  nor  over  credulous,  John  ii. 
24.  Jer.  xl.  14 — 16.  For  the  simple  believes  every 
word,  but  the  prudent  looks  well  to  his  going.  Pro  v. 
xiv.  15. 

(2.)  Apply  yourself  to  the  several  conditions  and 
dispositions  of  men  in  all  indifferent  things,  so  far  as 
you  may,  without  sin  against  God,  or  offence  to  your 
brother,  becoming  all  things  to  all  men,  1  Cor.  ix. 
19 — 23 ;  suiting  yourself  to  them  in  such  a  manner, 
that  if  it  be  possible,  you  may  live  in  peace  with  them, 
Rom.  xii.  18,  and  may  gain  some  interest  in  them,  to 
do  them  good. 

But  far  be  it  from  you  to  do  as  many,  who  under 
this  pretence,  are  for  all  companies ;  seeming  religious 
with  those  that  are  religious;  but  profane  and  licenti- 
ous with  those  that  are  profane  and  licentious ;  for  this  is 
carnal  policy,  and  damnable  hypocrisy,  and  not  true 
wisdom. 

(3.)  Intermeddle  not  with  other  men's  business,  1 
Thess.  iv.  11,  but  upon  due  and  necessary  occasion. 

(4.)  Know  when  to  speak,  and  when  to  be  silent, 
1  Tim.  v.  13.  How  excellent  is  a  word  spoken  in 
season !  Eccles.  iii.  7.  As  either  speech  or  silence 
will  make  for  the  glory  of  God,  and  for  the  cause  of 
religion,  and  good  one  of  another,  so  speak,  and  so 
hold  your  peace,  Prov.  xv.  23,  xxv.  11. 

(5.)  Be  not  hasty  to  speak,  Prov.  xxix.  11,  nor  be 
much  in  speaking,  Prov.  xvii.  27,  Eccles.  x.  14,  but 


Ill 

only  when  just  cause  shall  require ;  for  as  it  is  shame 
and  folly  to  a  man  to  answer  a  matter  before  he  hears 
it,  Prov.  xviii.  J  3,  so  is  it  for  any  to  speak  before  his 
time  and  turn,  Job  xxxii.  4 — 6.  Likewise  consider, 
that  in  the  multitude  of  words  there  wants  not  sin; 
but  he  that  refrains  his  lips  is  wise,  Prov.  x.  19. 

(6.)  Be  sparing  to  speak  of  yourself  or  actions,  to 
your  own  praise,  except  in  case  of  necessary  apology, 
2  Cor.  xii.  11,  and  defence  of  God's  cause  maintained 
by  you,  and  in  the  clearing  of  your  wronged  inno- 
cency,  or  needful  manifestation  of  God's  power  and 
grace  in  you ;  but  then  it  must  be  with  all  modest}^, 
giving  the  praise  unto  God,  Phil.  iv.  12,  13.  Neither 
must  you  cunningly  hunt  for  praise,  by  debasing  or 
excusing  yourself  and  actions,  that  you  may  give 
occasion  to  draw  forth  commendations  of  yourself 
from  others.  Thus  seeking  of  applause,  argues  pride 
and  folly.  But  do  praiseworthy  actions,  seeking 
therein  the  praise  of  God,  that  God  may  be  glorified 
in  you,  then  you  shall  have  praise  of  God,  Rom.  ii. 
29,  whatever  you  have  of  man.  However,  foilov/ 
Solomon's  rule :  Let  another  praise  thee,  not  thine 
own  mouth ;  a  stranger,  and  not  thine  own  lips,  Prov. 
xxvii.  2. 

(7.)  As  you  must  be  wise  in  your  carriage  towards 
others,  so  you  must  be  wise  for  yourself;  which  is  to 
make  a  good  use  to  yourself  of  all  things  that  occur 
in  company.  Let  the  good  you  see,  be  matter  of  joy, 
and  thankfulness  to  God,  and  improved  for  your  own 
imitation,  Rom.  xii.  9.  Let  the  evil  you  see,  be  matter 
of  grief  and  humiliation,  and  a  warning  to  you,  lest 
you  commit  the  like,  since  you  are  made  of  the  same 
mould  that  others  are,  and  are  liable  to  the  same 
temptations.  If  men  report  good  of  you  to  your  face, 
repress  those  speeches  as  soon  and  as  wisely  as  you 
can,  giving  the  praise  of  all  things  to  God,  Gen.  xii. 
15,  16,  Acts  xi.  23;  knowing  that  this  is  but  a  tempta- 
tion and  a  snare,  Prov,  xxvii.  14,  and  a  means  to 
breed  self-love,  pride,  and  vain-glory  in  you.  If  this 
good  report  be  true,  bless  God  that  he  has  enabled  you 
to  deserve  it,  and  study  by  virtuous  living  to  continue 


112  THE    christian's    DAILY    WALK. 

it.  If  this  good  report  be  false,  endeavour  to  make  it 
good  by  being  hereafter  answerable  to  the  report. 

(8.)  If  men  report  evil  of  you  to  your  face,  be  not 
so  much  inquisitive  who  raised  it,  or  how  to  confute 
them,  or  clear  your  reputation  amongst  men  ;  as  to 
make  a  good  use  of  it  to  your  own  heart  before  God. 

For  you  must  know,  this  evil  report  does  not  rise 
without  God's  providence,  2  Sam.  xvi.  11.  If  the 
report  be  true,  then  see  God's  good  providence ;  it  is 
that  you  may  see  your  error  and  failings,  that  you 
may  repent.  If  the  report  be  false,  yet  consider,  if 
you  have  not  run  into  the  appearance  and  occasions 
of  those  evils.  Then  say,  though  this  report  be  false, 
yet  it  comes  justly  upon  me,  because  I  did  not  shun 
the  occasions  and  appearances.  This  should  humble 
you,  and  cause  you  to  be  more  circumspect  in  your 
ways.  But  if  neither  the  thing  reported  be  true,  nor 
you  have  given  occasion  for  it,  yet  see  God's  wise 
and  good  providence  ;  not  only  in  discovering  the  folly 
and  malice  of  evil  men,  who  raise  and  take  up  an  evil 
report  against  you  without  cause ;  but  in  giving  you 
warning  to  look  to  yourself,  lest  you  deserve  thus  to 
be  spoken  of  And  how  do  you  know,  but  that  you 
should  have  fallen  into  the  same,  or  the  like  evil,  if  by 
these  reports  you  had  not  been  forewarned  ?  Make 
use  therefore  of  the  railings  and  revilings  of  an  enemy, 
2  Sam.  xvi.  10 — 12  ;  though  he  be  a  bad  judge,  yet  he 
may  be  a  good  remembrancer;  for  you  shall  hear  from 
him  those  things,  of  which  flatterers  will  not,  and 
friends,  being  blinded,  or  over  indulgent  through  love, 
do  never  admonish  you. 

Fourthly,  Your  conversation  amongst  all  must  be 
loving :  you  should  be  kind  and  courteous  towards  all 
men.  Tit.  iii.  2.  Do  good  to  all,  according  as  you 
have  ability  and  opportunity,  Gal.  vi.  10,  Give  offence 
willingly  to  none,  1  Cor.  x.  32.  Do  wrong  to  no  man, 
1  Cor.  vi.  1 — 8,  either  in  his  name,  life,  chastity,  or 
estate,  or  in  any  thing  that  is  his ;  but  be  ready  to  for- 
give wrongs  done  to  you,  Col.  iii.  13,  and  to  take 
wrong,  rather  than  to  revenge,  or  unchristianly  to 
seek  your  own  vindication.     As  you  have  calling  and 


THE    christian's    DAILY    WALK.  113 

opportunity,  do  good  to  the  souls  of  your  neighbours  ; 
exhort  and  encourage  unto  well-doing,  1  Thess.  v. 
14.  If  they  show  not  themselves  to  be  dogs  and 
swine,  Matt.  vii.  6 ;  that  is,  obstinate  scorners  of  good 
men,  and  contemners  of  the  pearl  of  good  counsel,  you 
must,  so  far  as  God  gives  you  any  interest  in  them, 
admonish  and  inform  them  with  the  spirit  of  meekness 
and  wisdom.  Lev.  xix.  17.  With  this  cloak  of  love 
you  should  cover  and  cure  a  multitude  of  your  com- 
panions' infirmities  and  offences,  1  Peter  iv.  8.  In 
all  your  behaviour  towards  him,  seek  not  so  much  to 
please  yourself  as  your  companion,  in  that  which  is 
good  to  his  edification,  Rom.  xv.  2. 

(1.)  Speak  evil  of  no  man.  Tit.  iii.  2;  nor  yet  speak 
the  evil  you  know  of  any  man,  except  in  these  or  the 
like  cases.  (1.)  When  you  are  thereunto  lawfully 
called  by  authority.  (2.)  When  it  is  to  those  whom 
it  concerns,  to  reform  and  reclaim  him  of  whom  you 
speak,  and  you  do  it  to  that  end,  1  Cor.  i.  11. 
(3.)  When  it  is  to  prevent  certain  damage  to  the  soul 
or  estate  of  your  neighbour.  Acts  xxiii.  16,  which 
would  ensue,  if  it  were  not  by  you  thus  discovered. 
(4.)  When  the  concealment  of  his  evil  may  make  you 
guilty  and  accessory.  (5.)  When  some  particular 
remarkable  judgment  of  God  is  upon  a  notorious  sin- 
ner for  his  sin,  then,  to  the  end  that  God  may  be 
acknowledged  in  his  judgments,  and  that  others  may 
be  warned,  or  brought  to  repent  of  the  same  or  like 
sin,  you  may  speak  of  the  evils  of  another,  Psa.  Hi.  6, 
7.  But  this  is  not  to  speak  evil,  so  long  as  you  do  it 
not  in  envy  and  malice  to  his  person,  nor  with  aggra- 
vation of  the  fault  more  than  is  cause,  nor  yet  to  the 
judging  of  him  as  concerning  his  final  estate. 

(2.)  When  you  shall  hear  any  in  your  company 
speak  evil  of  your  neighbour,  by  slandering,  whisper- 
ing, or  tale-bearing,  whereby  he  detracts  from  his 
good  name ;  you  must  not  only  stop  your  ears  at  such 
reports,  but  must  set  your  speech  and  countenance 
against  him,  like  a  north  wind  against  rain,  Prov. 
xxv.  23. 

(3.)  When  you  hear  another  well  reported  of,  let 
10* 


114 

it  not  be  grievous  to  you,  as  if  it  detracted  from  your 
credit;  but  rejoice  at  it,  inasmuch  as  God  has 
enabled  him  to  be  good,  and  to  do  good ;  all  which 
makes  for  the  advancement  of  the  common  cause  of 
religion,  wherein  you  are  interested ;  envy  him  not 
therefore  his  due  praise. 

(4.)  Detract  not  from  any  man's  credit,  either  by 
open  backbiting,  Psa.  xv.  3,  or  by  secret  whispering, 
Prov.  xvi.  28,  or  by  any  cunning  means  of  casting 
evil  aspersions,  whether  by  way  of  pitying  him,  or 
otherwise :  as,  He  is  good  or  does  well  in  such  and 
such  things ;  but,  &c.     This  hut  mars  all. 

(5.)  And,  in  a  word,  in  all  speeches  to  men,  and 
communications  with  them,  your  speech  must  be 
gracious,  CoL  iv.  6,  that  which  is  good  to  the  use  of 
edifying,  that  it  may  minister  grace,  not  vice,  to  the 
hearers.  It  must  not  be  profane,  nor  any  way  cor- 
rupt, Eph.  iv.  29,  as  defiled  with  oaths,  curses,  or  pro- 
fane jests;  it  must  not  be  flattering.  Job  xvii.  5,  nor 
yet  detracting ;  not  bitter,  not  railing,  censorious,  or 
injurious  to  any  man,  Eph.  iv.  31.  It  must  not  be 
wanton,  lascivious,  and  filthy,  Eph.  v.  3,  4.  Col.  iii.  8. 
It  must  not  be  false.  Col.  iii.  9  ;  no,  nor  yet  foolish, 
idle,  and  fruitless ;  for  all  evil  communication  does 
corrupt  good  manners,  1  Cor.  xv.  33.  And  we  must 
answer  for  every  idle  word  which  we  speak.  Matt, 
xii.  36.  Besides,  a  man  may  easily  be  discerned  of 
what  country  he  is,  w^hether  of  heaven,  or  of  the 
earth,  by  his  language ;  his  speech  will  betray  him. 

(6.)  There  is  no  wisdom  or  power  here  below,  can 
teach  and  enable  you  to  do  all,  or  any  of  the  fore- 
mentioned  duties.  This  wisdom  and  power  must  be 
had  from  above,  James  iii.  13 — 18.  Wherefore,  if 
you  would  in  all  companies  carry  yourself  worthy 
the  gospel  of  Christ : 

First,  Be  sure  that  the  law  of  God,  and  the  power 
of  grace  be  in  your  heart,  else  the  law  of  grace  and 
kindness  cannot  be  in  your  life  and  speech,  Psa. 
xxxvi.  30,  31.  Prov.  xxxi.  26.  You  must  be  endued, 
therefore,  with  a  spirit  of  holiness,  humility,  love, 
gentleness,   long-suffering,    meekness,    and   wisdom; 


THE    christian's    DAILY    WALK.  115 

else  you  can  never  converse  with  all  men  as  you 
ought  to  do.  For  such  as  the  heart  is,  such  the 
conversation  will  be.  Out  of  the  evil  heart  come  evil 
thoughts  and  actions,  Matt.  xv.  19 ;  but  a  good  man, 
out  of  the  good  treasure  of  his  heart  brings  forth  good 
things,  and  according  to  the  abundance  of  the  heart 
the  mouth  speaketh,TMatt.  xii.  34,  35.  A  man  must 
have  the  heart  of  the  wise,  before  the  tongue  can  be 
taught  to  speak  wisely,  Prov.  xvi.  23. 

Secondly,  You  must  resolve  before-hand,  as  David 
did,  to  take  heed  to  your  ways,  that  you  sin  not  with 
your  tongue ;  and  that  you  will  keep  your  mouth  as 
with  a  bridle,  Psa.  xxxix.  1.  Before  your  speech  and 
actions,  be  well  advised ;  weigh  and  ponder  in  the 
balance  of  reason,  all  your  actions  and  words,  before 
you  vent  them. 

Thirdly,  Let  no  passion  of  joy,  grief,  fear,  anger, 
&c.  get  the  head,  and  exceed  their  limits.  For  wise 
and  good  men,  as  well  as  bad,  when  they  have  been 
in  any  of  these  passions,  have  spoken  unadvisedly 
with  their  lips,  Job  iii.  3,  23.  Psa.  cvi.  32,  33.  Mark  ix. 
5,  6.  Jonah  iv.  8, 9.  Mark  vi.  22,  23.  And  experience 
will  teach  you,  that  your  tongue  never  runs  before 
your  wit  so  soon,  as  when  you  are  over-afraid,  over- 
grieved,  over-angry,  or  over-joyed. 

Fourthly,  You  must  be  much  in  prayer  unto  God, 
before  you  come  into  company,  that  you  may  be  able 
to  order  your  conversation  aright ;  let  your  heart  also 
be  lifted  iip  often  to  God  when  you  are  in  company, 
that  he  would  set  a  watch  before  your  mouth,  and 
keep  the  door  of  your  lips,  and  that  your  heart  may 
not  incline  to  any  evil  thing,  to  practise  wicked  works 
with  men  that  vv^ork  iniquity,  Psa.  cxli.  3,  4;  and  that 
he  would  open  your  lips,  that  your  mouth  may  show 
forth  his  praise,  Psa.  li.  15;  and  that  you  may  speak 
as  you  ought  to  speak,  knowing  how  to  answer  every 
man.  Col.  iv.  6 ;  for  the  tongue  is  such  an  unruly  evil, 
that  no  man,  but  God  only,  can  tame  and  govern  it, 
James  iii.  8. 


116  THE    christian's    DAILY    WALK. 


SECT.     2.       CAUTIONS    AND     DIRECTIONS     CONCERNING     EVIL 
COMPANY. 

When  company  is  evil  or  sinful,  if  you  may  choose, 
come  not  into  it  at  all,  Pro  v.  i.  15;  xxiii.  20;  Psa. 
xxvi.  4, 5.  For  keeping  evil  company  w^ill  (1.)  Blemish 
your  name.  (2.)  It  will  expose  you  often  to  many 
hazards  of  your  life  and  state,  1  Kings  xxii.  29 — 
32;  2  Chron.  xviii.  31,  and  xxii.  6 — 9;  Gen.  xiv.  11, 
12.  And  (3.)  you  are  always  in  danger  to  be  cor- 
rupted by  the  contagion  and  infection  of  it,  Prov.  xxii. 
24,  25. 

By  bad  company,!  do  not  only  understand,  seducers, 
and  such  as  are  openly  profane  or  riotous ;  but  also 
such  civil  men,  who  yet  remain  mere  worldings,  and  all 
lukewarm  professors,  who  are  strangers  to  the  life  and 
power  of  religion.  For  although  the  sins  of  these 
latter  do  not  carry  such  a  manifest  appearance  of 
gross  impiety  and  dishonesty,  as  those  of  open  blas- 
phemers, drunkards,  aduherers,  and  the  like ;  yet  they 
are  not  less  dangerous.  Your  heart  will  quickly  rise 
against  these  manifest  enormous  evils  :  but  the  other, 
by  reason  of  their  unsuspected  danger,  through  that 
tolerable  good  opinion  v/hich,  in  comparison,  is  had 
of  them,  will  sooner  ensnare  and  infect  you,  by  an 
insensible  chilling  of  your  spirits,  and  by  taking  off  the 
edge  of  your  zeal  towards  the  power  of  godliness; 
and  so,  by  little  and  httle,  draw  you  to  a  remissness 
and  indifferency  in  religion,  and  to  a  love  of  the 
world. 

If  you  shall  think,  that  by  keeping  evil  company, 
you  may  convert  them,  and  draw  them  to  goodness; 
be  not  deceived ;  it  is  presumption  so  to  think.  Has 
not  God  expressly  forbidden  you  such  company? 
Prov.  xxiii.  20.  If  you  be  not  necessarily  called  to  be 
in  sinful  company,  you  may  justly  fear  that  you  shall 
be  sooner  perverted,  Psa.  cvi.  34,  35,  and  made  evil 
by  their  wickedness,  than,  that  they  should  be  con- 
verted and  made  good  by  your  holiness. 


THE    christian's    DAILY    WALK.  117 

Secondly,  When  by  reason  of  common  occasions  in 
respect  of  the  affairs  of  your  calling,  generally,  or  in 
particular,  in  church,  commonwealth,  and  family,  you 
cannot  shun  ill  company;  (1.)  Be  specially  watchful 
that  your  conversation  be  honest,  1  Thess.  iv.  12, 
unblamable  and  harmless,  Phil.  ii.  15,  16;  Eph.  v. 
15,  16;  even  with  a  dove-like  innocency,  Matt.  x.  16; 
that  by  your  good  example,  they  may  without  the 
word  be  brought  to  love  the  power  and  sincerity  of 
that  true  religion  which  you  profess,  1  Peter  iii.  1. 
However,  give  no  advantage  to  the  adversay  to  speak 
evil,  1  Tim.  v.  14,  either  of  you,  or  of  your  religion; 
but,  by  a  holy  life,  stop  the  mouths  of  ignorant  and 
foolish  men,  1  Peter  ii.  15;  or  if  they  will  notwith- 
standing speak  against  you,  let  your  holy  life  shame 
all  that  blame  your  good  conversation  in  Christ  Jesus, 
1  Peter  iii.  16.  (2.)  Be  wise  as  serpents.  Col.  iv.  5; 
Matt.  X.  16.  Walk  cautiously,  lest  they  bring  you 
into  temporal  evils  and  inconveniences  ;  but  especially 
lest  they  infect  you  with  their  sin ;  for  a  Utile  leaven 
will  quickly  leaven  the  whole  lump,  1  Cor.  v.  6. 

That  you  may  not  be  infected  by  that  ill  company 
which  you  cannot  avoid,  use  these  preservatives:  (1.) 
Be  not  high  minded,  Rom.  xi.  20;  but  fear,  lest  you  do 
commit  the  same  or  the  like  sin ;  for  you  are  of  the 
same  nature,  and  are  subject  to  the  same,  or  the  like 
temptations.  He  that  sees  his  neighbour  slip  and  fall 
before  him,  had  need  to  take  heed  lest  he  himself  fall, 
1  Cor.  X.  12.  (2.)  Your  soul,  like  that  of  righteous 
Lot,  must  be  vexed  daily  with  seeing  and  hearing 
their  unlawful  deeds,  2  Peter  ii.  8,  Psa.  cxix.  136 — 158. 
(3.)  Raise  your  heart  to  a  sensible  loathing  of  their 
sin  ;  yet  have  compassion  on  the  sinner,  Jude  22,  23 ; 
and  so  far  as  you  have  opportunity,  admonish  him  as 
a  brother,  2  Thess.  iii.  14,  15.  (4.)  When  you  see  or 
hear  any  wickedness,  lift  up  your  heart  to  God,  and 
before  him  confess  it,  and  disclaim  all  liking  of  it, 
Psa.  cxx.  5,  6;  pray  unto  God  to  keep  you  from  it, 
and  that  he  would  forgive  your  companion  his  sin, 
and  give  unto  him  grace  to  repent  of  it. 

Lastly,  Though  you  may  converse  with  sinful  com- 


118  THE    christian's    DAILY    WALK. 

pany,  when  your  calling  is  to  be  with  them,  in  a  com- 
mon and  colder  kind  of  fellowship,  by  a  common  love, 
whereby  you  wish  well  to  all,  and  would  do  good  to 
all;  yet  you  must  not  converse  with  them  with  such 
special  and  intimate  Christian  familiarity  and  delight, 
Psa.  xvi.  3,  as  you  do  with  the  saints  that  are  excel- 
lent. Thus  do,  and  the  Lord  can  and  will  keep  you 
in  the  midst  of  Egypt  and  Babel,  as  he  did  Joseph  and 
Daniel,  if  he  call  you  to  it. 

Thirdly,  As  soon  as  possibly  you  can,  depart  out 
of  their  company,  when  you  find  not  in  them  the  lips 
of  knowledge,  Prov.  xiv.  7,  or  when  they  any  way 
declare  that  they  have  only  a  form,  but  deny  the 
povv^er  of  godliness,  2  Tim.  iii.  5.  From  such  turn 
away,  saith  the  apostle.  And  so  use  the  preservatives 
prescribed,  or  any  other,  as  prudence  shall  direct,  that 
you  depart  not  more  evil,  or  less  good,  than  when  you 
came  together. 


SECT.    O.    DIRECTIONS    FOR    CHRISTIAN    FELLOWSHIP. 

Now  concerning  good  company,  or  Christian  fellow- 
ship, First,  highly  esteem  it,  Psa.  xvi.  3,  and  much 
desire  it.  For  you  should  love  the  brotherhood,  1 
Peter  ii.  17,  however  the  world  scoff  at  it;  and  forsake 
not  the  fellowship,  Heb.  x.  25,  or  the  company  of  the 
godly,  as  the  manner  of  some  is ;  but,  with  David,  as 
much  as  may  be,  be  a  companion  with  them  that  fear 
God,  Psa.  cxix.  63. 

Secondly,  When  you  are  in  good  company,  you 
must  express  all  brotherly  love ;  improving  your  time 
together  for  your  mutual  good,  chiefly  in  the  increase 
of  each  other's  faith  and  holiness,  Rom.  i.  11, 12;  pro- 
voking one  another  to  love,  and  to  good  works,  Heb. 
X.  24. 

Then  is  your  Christian  love  of  the  right  kind,  (1.) 
When  you  love  them  out  of  a  pure  heart  fervently, 
1  Peter  i.  22 ;  which  is,  when  you  love  them,  because 
they  are  brethren,  partakers  of  the  same  faith  and 
spirit  of  adoption,  Heb.  iii.  1 ;  having  the  same  Father, 


119 

and  being  of  the  same  household  of  faith  with  you, 
Gal.  vi.  10.  (2.)  When  you  love  them  not  only  with 
a  love  of  humanity,  as  they  are  men,  for  so  you  should 
love  all  men,  even  your  enemies ;  nor  yet  only  with  a 
common  love  of  Christianity,  wherewith  you  love  all 
professing  true  religion,  though  actually  they  show 
little  fruit  and  power  thereof;  but  with  a  special  love, 
1  Peter  i.  22,  iv.  8;  for  kind,  spiritual ;  and  for  degree, 
more  abundant.  Therefore  it  is  called  brotherly  kind- 
ness, Rom.  xii.  10,  and  a  fervent  love,  distinct  from 
charity,  or  a  common  love,  2  Peter  i.  7. 

Where  this  love  is,  it  will  unite  hearts  together,  like 
Jonathan's  and  David's,  1  Sam.  xviii.  1,  making  you 
to  be  of  one  heart  and  soul,  Acts  iv.  32.  It  will  make 
you  enjoy  each  other's  society  with  spiritual  delight, 
Psa.  xvi.  3.  It  will  make  you  to  sympathize  with  one 
another ;  and  to  bear  each  other's  burthens.  Gal.  vi.  2. 
It  will  make  you  to  communicate  in  all  things  com- 
municable, with  gladness,  and  singleness  of  heart. 
Acts  ii.  46,  as  you  are  able,  and  that  with  a  special 
love.  Gal.  vi.  10,  beyond  that  which  you  show  to  them 
which  are  not  alike  excellent.  Yea,  it  is  so  entire  and 
so  ardent,  that  you  will  not  hold  your  life  to  be  too 
dear,  to  lay  down  for  the  common  good  of  the  bre- 
thren, 1  John  iii.  16. 

When  therefore  you  meet  with  those  that  fear  God, 
improve  the  communion  of  saints,  not  only  by  com- 
municating in  natural  and  temporal  good  things  as 
you  are  able,  and  as  there  is  need  ;  but  especially  in 
the  communion  of  things  spiritual,  edifying  yourselves 
in  your  most  holy  faith,  Jude  20,  1  Thess.  v.  11,  by 
holy  speech  and  conference,  and  in  due  time  and  place, 
in  reading  the  holy  Scriptures  and  good  books,  and 
by  prayer,  and  singing  of  psalms  together.  Col.  iii.  16. 

That  your  singing  may  please  God,  and  edify  your- 
self and  others,  observe  these  rules : 

1.  Sing  as  in  God's  sight,  and,  in  matter  of  prayer 
and  praise,  speak  to  God  in  singing,  Psa.  xxx.  4. 

2.  The  matter  of  your  song  must  be  spiritual,  either 
indited  by  the  Spirit,  or  composed  of  matter  agreeing 
thereunto.  Col.  iii.  16. 


120  THE    christian's    DAILY    WALK. 

3.  You  must  sing  with  understanding,  1  Cor.  xiv.  15. 

4.  You  must  sing  with  judgment,  being  able  in  pri- 
vate to  make  choice  of  psahns  suitable  to  the  present 
time  and  occasion ;  and  both  in  private  and  public  to 
apply  the  psalm  sung  to  your  own  particular  case, 
only  taking  heed  that  you  do  not  apply  the  impreca- 
tions made  against  the  enemies  of  Christ  and  his 
church  in  general,  to  your  enemies  in  particular;  also 
endeavour  to  confirm  your  faith,  and  incline  your 
will  and  affections  according  to  the  subject  of  your 
psalmody,  whether  you  sing  the  prophecies  of  Christ, 
his  promises,  threats,  commands,  mercies,  or  judg- 
ments, &c. 

5.  You  must  make  melody  to  the  Lord  in  your 
heart,  Col.  iii.  16 ;  which  is  done  (1.)  By  preparing 
and  setting  the  heart  in  tune,  Psa.  Ivii.  7.  It  must  be 
an  honest  heart.  (2.)  The  heart  must  be  lifted  up,  Psa. 
XXV.  1.  (3.)  The  mind  intent,  1  Cor.  xiv.  15.  (4.) 
The  affections  lively,  Psa.  xxxiii.  3,  Rev.  xiv.  3  ;  the 
heart  believing,  and,  in  the  matter  of  praise  and  thanks, 
joyous,  Psa.  Ixxxiv.  1. 

6.  Lose  not  your  short  and  precious  time,  with  idle 
compliments,  worldly  discourses,  or  talking  of  other 
men's  matters  and  faults,  1  Tim.  v.  13  ;  nor  yet  in  a 
barren  and  fruitless  hearing  and  telling  of  news.  Acts 
xvii.  21,  out  of  affectation  of  strangeness  and  novelty. 
But  let  the  matter  of  your  talk  be,  either  of  God,  or  of 
his  word  and  ways,  wherein  you  should  walk  ;  or  of 
his  works  of  creation,  preservation,  redemption,  sanc- 
tification,  and  salvation ;  of  his  judgments  which  he 
executes  in  the  world,  and  of  his  mercies  showed  to- 
wards his  people :  or  matter  of  Christian  advice, 
either  of  the  things  of  this  life,  or  of  that  which  is  to 
come.  Impart  also  each  to  other  the  experience  and 
proofs  you  have  had  of  God's  grace  and  power,  in 
your  Christian  warfare.  And  as  there  shall  be  cause, 
exhort,  admonish,  and  comfort  one  another,  1  Thess. 
v.  11—14. 

To  do  all  these  well,  will  require  special  godly 
wisdom,  humility,  and  love.  If  these  three  be  in  you, 
and  abound,  your  society  will  be  profitable:  The  strong 


121 

will  not  despise  the  weak,  neither  will  the  weak  judge 
the  strong,  Rom.  xiv.  1 — 3.  You  will  be  far  from 
putting  a  stumbling  block,  or  an  occasion  to  fall  in 
your  brother's  way,  but  you  will  follow  after  the 
things  which  make  for  peace,  and  things  wherewith 
you  may  edify  one  another,  1  John  ii.  10,  Rom.  xiv. 
13 — 19.  You  will  then  bear  with  each  other's  infir- 
mities, Rom.  XV.  1 — 3,  and  not  seek  to  please  your- 
self, but  your  neighbour,  for  his  good  to  edification. 

You  must  first  be  wise  to  make  choice,  not  only  of 
such  matter  of  speech  as  is  good  and  lawful,  but  such 
as  is  fit,  considering  the  condition  and  need  of  those 
before  whom  you  speak.  In  proposing  questions,  you 
must  not  only  take  heed  that  they  be  not  vain,  foolish, 
and  needless,  2  Tim.  ii.  23 ;  such  as  engender  strife, 
Tit.  iii.  9 ;  and  do  minister  and  multiply  questions, 
rather  than  godly  edifying,  1  Tim.  i.  4 ;  but  you  must 
be  careful  that  they  be  fit  and  pertinent,  both  in  respect 
of  the  person  to  whom  they  are  proposed,  and  in  re- 
spect of  the  person  or  persons  before  whom  they  must 
be  answered. 

Some  men  have  special  gifts  for  one  purpose,  some 
for  another.  Some  for  interpreting  Scripture  ;  some 
for  deciding  of  controversies;  some  for  discovering 
Satan's  methods  and  enterprises;  some  are  excellent 
for  comforting  and  curing  afflicted  and  wounded  con- 
sciences; some  are  better  skilled,  and  more  exercised 
in  one  thing  than  in  another.  And  some  also  of  God's 
dear  children,  as  they  are  not  able  to  bear  all  exer- 
cises of  religion.  Matt.  ix.  15 — 17  ;  so  neither  are  they 
capable  of  hearing  and  profiting  by  all  kind  of  dis- 
courses of  religion,  Heb.  v.  11 — 13.  If  this  were 
wisely  observed,  Christian  conference  would  be  much- 
more  useful,  than  usually  it  is. 

Secondly,  You  must  be  lowly  minded,  and  of  an 
humble  spirit,  not  presuming  above  your  gifts  and 
calling,  Rom.  xii.  3.  When  you  speak  of  the  things 
of  God,  be  reverent,  serious,  and  sober,  keeping  your- 
self within  the  line,  2  Cor.  x.  13,  both  of  your  calling, 
and  the  measure  of  that  knowledge  and  grace  which 
God  has  given  you ;  speaking  positively  and  confi- 

11 


122  THE  christian's  daily  walk. 

dently  only  of  those  things  which  you  clearly  under- 
stand, and  whereof  you  have  experience,  or  sure 
proof  Think  not  yourself  too  good  to  learn  of  any, 
Acts  xviii.  26 ;  neither  harden  your  neck  against  the 
admonitions  and  reproofs  of  any.  If  you  have  an 
humble  heart,  you  will  do  as  David  did,  when  he  was 
admonished  and  advised  by  a  woman.  He  saw  God 
in  it,  and  blessed  him  for  it,  he  received  the  good 
counsel,  and  blessed  her  that  gave  it.  Now  blessed 
be  God  who  has  sent  thee  to  meet  me  this  day,  said 
he,  and  blessed  be  thy  advice,  and  blessed  be  thou  who 
hast  kept  me  this  day  from  coming  to  shed  blood,  &c. 
1  Sam.  XXV.  32,  33. 

Thirdly,  There  will  be  need  of  the  exercise  of  much 
fervent  love  and  charity,  even  amongst  the  best.  For 
as  Satan  has  malice  against  all  good  company  and 
good  conference,  he  will  infuse  matters  of  difierence 
and  discord.  And  because  the  best  men  differ  in 
opinion,  though  not  in  fundamentals,  yet  in  ceremo- 
nies, and  less  necessary  points  of  religion ;  and  foras- 
much as  they  all  have  infirmities,  and,  while  the 
remains  of  corrupt  nature  are  in  them,  are  subject 
and  apt  to  mistake  and  misconstrue  one  another's 
actions  and  speeches,  you  will  need  that  this  bond 
of  love  be  strong,  that  it  be  not  broken  asunder  by  any 
of  these,  or  other  such  means  ;  but  that  you  remain 
strongly  and  sweetly  knit  together  in  the  unity  of  the 
Spirit,  through  this  bond  of  peace,  Eph.  iv.  3. 

I  especially  recommend  this  Christian  society  in 
brotherly  love,  1  John  iii.  14;  because,  1.  There  is 
nothing  gives  a  more  sensible  evidence  of  conversion, 
and  translation  from  death  to  life  than  this.  2.  Nothing 
does  more  assist  the  increase  and  power  of  godliness 
in  any  place  or  person,  than  this,  Acts  ii.  44 — 47;  iv. 
32,  33.  For,  let  it  be  observed,  though  there  be 
never  such  an  excellent  minister  in  any  place ;  you 
will  see  little  improvement  in  grace  amongst  the  peo- 
ple, until  many  of  them  become  of  one  heart ;  showing 
it  by  consorting  together  in  Christian  fellowship,  in 
the  communion  of  saints.  3.  Nothing  brings  more 
sensible  joy,  comfort,  and  delight,  next  to  communion 


THE    christian's    DAILY    WALK.  123 

with  God  in  Christ,  than  the  actual  communion  of 
saints  and  love  of  brethren,  Psa.  xvi.  3;  Acts  ii.  46, 
47.  It  is  the  beginning  of  that  happiness  on  earth, 
which  shall  be  perfected  in  heaven.  It  is  for  kind,  the 
same,  only  differing  in  degree. 

And,  to  conclude  this  subject,  after  you  have  been 
in  company,  good  or  bad,  it  will  be  worth  your  while 
to  examine  how  far  you  have  hindered  any  evil  in 
others,  and  have  preserved  yourself  from  evil;  how 
far  you  have  endeavoured  to  do  good  to  others,  and 
how  much  you  have  gained  in  knowledge,  serious 
affection,  zeal,  or  any  other  good  grace,  by  your  com- 
pany; and  according  as  you  find,  let  your  conscience 
reprove  or  comfort  you. 


CHAPTER  IX. 


RULES    FOR   OUR    RELIGIOUS     CONDUCT    IN    PROSPERITY. 

When  at  any  time  you  prosper  in  any  thing,  and 
have  good  success,  that  you  may  therein  walk  accord- 
ing ta  God's  word. 

First,  Take  heed  of  committing  those  sins  to  which 
the  nature  of  man  is  most  addicted,  when  his  heart  is 
satiated  with  prosperity. 

Secondly,  Be  careful  to  produce  those  good  fruits, 
which  are  the  principal  ends  why  God  gives  good 
success. 

1st.  The  sins  especially  to  be  watched  against,  are, 
(1.)  Denying  of  God,  Pro  v.  xxx.  9  ;  by  forgetting  him 
and  his  ways,  Deut.  vi.  12;  departing  from  him,  Deut. 
xxxii.  15;  when  you  are  waxen  fat  like  Jeshurun  ; 
taking  the  more  licence  to  sin,  Job  xxi.  14,  by  how 
much  you  prosper  the  more  in  the  world.  (2.)  As- 
cribing the  praise  of  success  to  yourself  or  to  second 


124  THE  christian's  daily  walk. 

causes,  Dan.  iv.  30 ;  sacrificing  to  your  own  net,  Hab. 
i.  15,  10.  (3.)  High-mindedness,  1  Tim.  vi.  17;  think- 
ing too  well  of  yourself,  because  you  have  that  which 
others  have  not,  and  despising  and  thinking  too  mean- 
ly of  those,  who  have  not  what  you  possess,  1  Cor.  xi. 
22.  (4.)  If  riches  increase,  or  if  you  thrive  in  any 
other  earthly  thing,  set  not  your  heart  thereon,  Psa. 
Ixii.  10;  1  Tim.  vi.  17,  either  in  taking  too  much 
delight  therein,  Job  xxxi.  25,  or  in  trusting  thereto. 
Holy  Job,  and  good  David,  w^ere  in  some  particulars 
overtaken  with  this  fault.  When  Job  was  prospered, 
he  entertained  this  secure  conceit,  that  he  should  die 
in  his  nest,  and  multiply  his  days  as  the  sand.  Job 
xxix.  18;  and  David  in  his  prosperity  said,  he  should 
never  be  moved,  Psa.  xxx.  6.  But  the  Lord  by  afflic- 
tions taught  them  both  to  know  by  experience,  how 
vain  all  earthly  things  are  to  trust  unto,  and  ingenu- 
ously to  confess  their  error. 

2d.  I  reduce  the  good  effects  or  fruits,  which  are 
the  principal  ends  wdiy  God  gives  good  success,  unto 
these  two  heads  :  (1.)  Professed  praise  and  thankful- 
ness to  God.  (2.)  Real  proofs  of  the  said  thankful- 
ness, in  well  using  and  employing  this  good  success 
for  God. 


SECT.    2.       MOTIVES    TO    PRAISE    AND    THANKFULNESS. 

First,  Praise  and  thank  God.  For,  (1.)  It  is  the 
chief  and  most  lasting  service  and  worship,  wiiich 
God  has  required  of  you.  (2.)  It  is  most  due,  Psa. 
xxix.  2,  and  due  to  him*  only;  he  only  is  worthy,  Rev. 
iv.  11;  V.  12;  for  of  him  are  all  things,  Rom.  xi.  36, 
and  he  is  called  the  God  of  praises.  (3.)  It  is  the  end 
why  God  declares  his  excellency  and  goodness,  both 
in  his  word  and  works,  Prov.  xvi.  4,  that  it  may 
be  matter  of  praise  and  thanksgiving;  also  w^hy  he 
has  given  man  a  heart  to  understand,  and  a  tongue  to 
speak,  that  for  them,  and  wdth  them,  as  by  apt  instru- 
ments, they  might  acknowledge  his  goodness  and 
excellency;  thinking  and  speaking  to  his  praise  and 


THE   christian's    DAILY    WALK.  125 

glory.  Wherefore  David,  speaking  to  his  heart,  or 
tongue,  or  both,  when  he  would  give  thanks,  saith, 
Awake,  my  glory,  and  I  will  give  praise,  Psa. 
Ivii.  8,  and  cviii.  1,  compared  with  Psa.  xvi.  9,  and 
Acts  ii.  26.  (4.)  There  is  not  any  service  of  God 
more  beneficial  to  man,  than  to  be  thankful,  1  Tim.  iv. 
4;  for  it  makes  those  gifts  of  God,  which  are  good  in 
themselves,  to  be  good  to  you,  and  they  are  the  best 
preservatives  of  good  things  to  you ;  nay,  thankful- 
ness for  former  blessings,  are  real  requests  for  further 
favours,  as  well  as  the  best  security  you  enjoy,  Phil, 
iv.  6,  7;  for  God  will  not  withdraw  his  goodness  from 
the  thankful. 

This  praise  and  thanksgiving  is  a  religious  service, 
wherein  a  man  makes  known  to  God,  that  he  acknow- 
ledges every  good  thing  to  come  from  him,  and  that 
he  is  worthy  of  all  praise  and  glory,  for  the  infinite 
excellency  of  his  wisdom,  power,  goodness,  and  all  his 
other  holy  and  blessed  attributes,  manifested  in  his 
word  and  works;  and  that  he  is  beholden  to  God  for 
all  that  he  has  had,  now  has,  and  which  he  still  hopes 
to  enjoy. 

Praise  and  thanksgiving  go  together,  and  do  diflfer 
only  in  some  respect.  The  superabundant  excellency 
in  God,  showed  by  his  titles  and  works,  is  the  object 
of  praise,  1  Chron.  xxix.  11 — 13  ;  Psa.  viii.  1 — 9.  The 
abundant  goodness  of  God,  showed  in  his  titles  and 
works,  to  his  church,  to  you,  or  to  any  person  or  thing 
to  which  you  have  reference,  is  the  object  and  mat- 
ter of  your  thanks,  1  Chron.  xxix.  14. 

(2.)  Directions  for  thanksgiving. 

These  following  things,  concerning  praise  and 
thanksgiving,  are  needful  to  be  known  and  observed : 

First,  Who  must  give  praise  and  thanks?  Namely, 
you,  and  all  that  have  understanding  and  breath,  must 
praise  the  Lord,  Psa.  cl.  6. 

Secondly,  To  whom  are  praise  and  thanksgiving 
due  1  Only  to  God,  Psa.  1.  13.  Not  unto  us,  not  unto 
us,  saith  the  church,  but  unto  thy  name  give  glory, 
Psa.  cxv.  1. 

Thirdly,  By  whom  must  this  sacrifice  of  thankful- 
11* 


126  THE    CHRISTIAN  S    DAILY    WALK. 

ness  be  offered  ?  Even  by  Christ  only  Eph.  v.  20 ;  Heb. 
xiii.  15,  the  only  high-priest  of  our  profession,  out  of 
whose  golden  censer  our  prayers  and  praises  ascend, 
and  are  acceptable  to  God  as  incense,  Rev.  viii.  3,  4. 

Fourthly,  For  what  must  we  praise  God  and  give 
him  thanks  ?  We  must  praise  him  in  all  his  works,  be 
they  for  us,  or  against  us ;  we  must  thank  him  for  all 
things,  spiritual  and  temporal,  wherein  he  is  any  way 
good  unto  us,  Eph.  v.  20. 

Fifthly,  With  what  must  we  praise  and  thank  him? 
Even  with  our  souls,  and  all  that  is  within  us,  and 
with  all  that  we  have,  Psa.  ciii.  1.  We  must  praise 
and  thank  God  with  the  inward  man ;  praise  him  with 
the  spirit,  and  with  the  understanding,  1  Cor.  xiv.  15; 
praise  him  with  the  will;  praise  and  thank  him  with 
all  the  affections,  with  love,  desire,  joy,  and  gladness; 
praise  him  with  the  whole  heart.  We  must  likewise 
praise  him  with  the  outward  man,  both  with  tongue 
and  hands,  Psa.  xxxv.  28;  our  words  and  our  deeds 
must  show  forth  his  praise.  When  our  thanks  are 
cordial  and  real,  then  they  make  a  good  harmony  and 
sweet  melody,  most  pleasant  in  the  ears  of  God. 

Sixthly,  When  must  we  give  thanks'?  Always, 
morning,  noon,  evening,  at  all  times ;  as  long  as  we 
live  and  have  any  being,  we  must  praise  him,  Eph.  v. 
20.  Psa.  Iv.  17.  cxix.  164.  civ.  33. 

Seventhly,  How  much  1  We  must  praise  and  thank 
him  abundantly,  Psa.  xlviii.  1.  We  must  endeavour 
to  proportion  our  praise  to  his  worthiness  and  good- 
ness :  As  we  must  love  him,  so  we  must  thank  him, 
with  all  our  soul,  and  with  all  our  strength. 

(3.)  The  evil  of  unthankfulness,  and  dissuasives 
against  it. 

There  is  no  sin  more  common  than  unthankfulness, 
Luke  xvii.  17,  18;  for  scarce  one  out  of  ten  gives 
thanks  to  God  for  his  benefits;  and  those  who  do  give 
thanks,  besides  many  errors  in  thanksgiving,  do  not 
thank  God  for  one  mercy  in  twenty.  Many  in  distress 
will  pray,  or  cry  and  howl  at  least,  Hosea  vii.  14,  as 
they  of  old,  for  corn  and  oil;  but  who  returns  propor- 
tionable praises  to  his  prayers  ?    Whereas  the  Chris- 


THE    christian's    DAILY    WALK.  127 

tian  should  be  oftener  in  thanks  than  in  prayers,  Psa. 
lix.  10,  because  God  prevents  our  prayers  with  his 
good  gifts  a  thousand  ways. 

Take  heed  therefore  that  you  be  not  unthankful. 
It  is  a  most  base,  hateful,  and  damnable  sin.  For  he 
that  is  unthankful  to  God,  is  (1.)  A  most  dishonest 
and  disloyal  man :  he  is  injurious  to  God,  in  detaining 
from  him  his  due,  in  not  paying  him  his  tribute.  (2.) 
He  is  foolish  and  improvident  for  himself;  for  by  not 
paying  his  tribute  of  thankfulness,  and  doing  this 
homage,  he  forfeits  all  that  he  has  into  the  Lord's 
hands,  Deut.  xxviii.  47,  48.  Hosea  ii.  8,  9 ;  which  for- 
feiture many  times  he  takes :  But  if  he  does  not  pre- 
sently take  the  forfeiture,  it  will  prove  worse  to  the 
unthankful  in  the  end.  For  prosperity,  without  a 
thankful  heart,  always  increases  sin,  Hosea  iv.  7. 
Rom.  i.  21,  and  prepares  a  man  for  greater  destruc- 
tion. The  more  such  an  one  thrives,  the  more  docs 
pride,  hard-heartedness,  and  many  other  evil  lusts 
grow  in  him.  This  unthankfuhiess  is  the  highway 
to  be  given  over  to  a  reprobate  sense,  Rom.  i.  21 — 29. 
Such  prosperity  always  proves  a  snare,  and  ends  in 
utter  ruin,  Psa.  Ixix.  22.  For  the  prosperity  of  fools 
shall  destroy  them,  Prov.  i.  32.  And  when  the  wricked 
prosper,  it  is  but  like  sheep  put  into  fat  pastures,  that 
they  may  be  prepared  for  the  slaughter,  Jer.  xii.  1 — 3. 
An  unthankful  man  is,  of  all  men,  most  unfit  to  go  to 
heaven.  Heaven  can  be  no  heaven  to  him  :  for  there 
is  praising  of  God  continually.  Now  to  whom  thanks- 
giving and  singing  of  the  praises  of  God  is  tedious,  to 
him  heaven  cannot  be  joyous. 

(4.)  It  does  concern  you,  therefore,  that  you  be 
much  and  often  in  thanksgiving  and  praise  unto  God. 
To  this  end,  attend  to  these  directions;  1.  Stir  up 
your  heart  to  holy  resolution  and  longing  desire  so  to 
do.  2.  Beware  of,  and  remove  impediments  to  thank- 
fulness. 3.  Improve  all  the  means  of  gaining  such  a 
frame  of  mind. 

First,  Consider  that  gratitude  and  thankfulness  is 
the  best  service,  being  the  end  of  all  other  worship ; 
and  is  God's  due ;   and  is  the  end  why  God  gives 


128  THE  christian's  daily  walk. 

matter  and  means  by  which,  and  for  which  we  should 
be  thankful ;  and  that  nothing  is  more  beneficial  than 
thankfulness,  nor  any  thing  more  mischievous  than 
unthankfulness,  as  has  been  already  showed.  Con- 
sider also,  that  hearty  and  constant  thankfulness  is  a 
testimony  of  uprightness ;  it  does  excellently  beconie 
the  upright  to  be  thankful,  Psa.  xxxiii.  1.  It  is  all  the 
homage,  and  all  the  service  which  God  requires  at 
your  hands,  for  all  the  good  that  he  bestows  on  you. 
It  is  pleasant  and  delightful,  Psa.  cxlvii.  1.  It  is 
possible  and  easy  through  the  grace  of  God's  Spirit. 
It  is  a  small  matter,  to  what  God  might  exact ;  even 
as  an  homage-penny  or  pepper-corn.  Thankfulness 
does  elevate  and  enlarge  the  soul,  making  it  fruitful 
in  good  works,  beyond  any  other  duty.  For  the 
thankful  man,  with  David,  is  often  consulting  with 
himself  what  he  shall  render  to  the  Lord  for  all  his 
benefits  to  him,  Psa.  cxvi.  12.  Lastly,  This  spiritual 
praise  and  thanks  to  God  by  Christ,  is  the  beginning 
of  heaven  upon  earth,  being  part  of  that  communion 
and  fellow^ship  which  saints  and  angels  have  with  God 
above.  It  is  that  everlasting  service  which  endures 
for  ever. 

(5.)  Impediments  to  thankfulness. 

Not  only  stir  up  your  soul  to  this  great  duty  of 
praise  and  thanksgiving,  but  carefully  shun  all  the 
impediments  thereunto.  Amongst  many,  take  heed 
especially  of  these:  (1.)  Ignorance.  (2.)  Pride.  (3.) 
Forgetfulness.  (4.)  Doubting  of  God's  love.  (5.)  Un- 
due affection  to  the  benefits  received,  especially  to 
such  as  are  temporal. 

First,  If  you  are  ignorant  of  the  excellency  and 
worth  of  God's  good  gift,  or  if  you  misprize  things, 
preferring  natural,  temporal,  or  common  gifts,  before 
spiritual,  eternal,  and  special  graces,  peculiar  to  God's 
children,  you  will  either  give  no  thanks  at  all;  for 
who  can  give  thanks  for  that  which  he  esteems  worth 
little  or  nothing?  or  if  you  do  give  thanks,  it  will  be 
preposterous,  giving  thanks  for  temporal  blessings 
sooner,  and  more  than  for  spiritual  and  eternal. 
Moreover,  though  you  do  know  each  good  gift  accord- 


THE    christian's    DAILY    WALK.  129 

ing  to  its  due  value,  yet  if,  through  ignorance,  you 
mistake  the  giver,  you  will  bestow  your  thanks  upon 
men,  and  second  causes,  but  not  on  God,  who  is  the 
giver  of  every  good  and  perfect  gift,  James  i.  17. 

Secondly,  If  you  be  proud  and  highly  conceited  of 
your  own  worth  and  good  deservings,  you  will  expect 
matters  otherwise  than  God  will  think  fit  to  give,  as 
Naaman  did,  before  he  was  cleansed,  2  Kings  v.  11, 
12 ;  and  when  you  miss  of  your  expectation,  you  will 
be  so  far  from  thanks,  that  you  will  murmur  and 
complain. 

Thirdly,  Though  you  know  the  worth  of  the  gift, 
and  do  acknowledge  the  giver;  and  also  think  your- 
self unworthy  of  the  gift ;  yet,  if  you  have  not  these 
in  actual  remembrance ;  if  you  have  forgotten  them, 
and  they  be  out  of  mind,  how  can  you  be  duly  thankful  ? 
Therefore,  when  David  calls  upon  himself  to  be  thank- 
ful, he  saith,  Forget  not  all  his  benefits,  Psa.  ciii.  2. 

Fourthly,  Suppose  that  you  know  well  the  worth 
of  the  gift,  and  do  judge  yourself  unworthy  of  it,  and 
remember  well  that  you  received  it  of  God ;  yet  if 
through  misbelief  and  doubting  of  God's  love,  you 
think  that  God  does  not  give  it  to  you  in  love  and 
mercy,  but  in  wrath,  as  he  gave  Israel  a  king,  Hosea 
xiii.  ;il ;  your  heart  will  sink,  and  be  so  clogged  with 
this  fear,  that  you  cannot  raise  it  up  to  praise  and 
thankfulness,  for  any  gift  which  you  conceive  to  be 
so  given. 

Fifthly,  Suppose  that  you  are  free  from  all  the 
former  impediments;  yet  if  you  be  too  eagerly  aflected 
wdth  the  gift,  you  will  in  a  kind  of  over  joyousnessbe 
so  taken  up  with  it,  that,  as  little  children,  when  their 
parents  give  them  sweet-meats,  or  such  things  as  they 
most  delight  in,  fall  to  eating  of  the  sweet-meat,  and 
run  away  for  joy,  before  ever  they  have  shown  any 
sign  of  thankfulness,  so  you  will  easily  be  overtaken 
in  this  kind,  and  neglect  God  that  gave  it. 

(6.)  Helps  to  thankfulness. 

The  helps  to  thankfulness,  are  most  of  them  directly 
contrary  to  the  former  hindrances;  of  which,  take 
these  ,* 


130  THE    christian's    DAILY    WALK. 

First,  Get  sound  knowledge  of  God,  and  of  his 
infinite  excellencies,  Psa.  viii.  1,  9,  and  absoluteness 
every  way.  Matt.  vi.  13.  Rom.  xi.  36,  and  of  his 
independency  on  man,  or  any  other  creature;  whence 
it  is  that  he  needeth  not  any  thing  that  man  hath, 
Psa.  1.  12,  15.  1  Chron.  xxix.  14 — 16,  or  can  do; 
neither  can  he  be  beholden  to  man.  But  know,  that 
you  stand  in  need  of  God,  Acts  xiv.  17.  xvii.  28,  and 
must  be  beholden  to  him  for  all  things.  Know,  also, 
that  whatsoever  God  doth,  by  whatever  means  it  be, 
he  doth  it  from  himself,  Isaiah  xliii.  25.  Hosea  xiii.  4, 
induced  by  nothing  out  of  himself,  being  free  in  all 
that  he  doth.  Know  likewise,  that  whatsoever  was 
the  instrument  of  your  good,  God  was  the  author  of 
both  the  good  and  the  instrument,  James  i.  17. 

Next,  get  a  clear  understanding  of  the  full  worth 
and  excellent  use  of  God's  gifts,  both  common  and 
special.  Wealth,  honour,  liberty,  health,  life,  senses, 
reason,  &c.,  considered  in  themselves,  and  in  their  use, 
will  be  esteemed  to  be  great  benefits ;  but  if  you  con- 
sider them  in  their  absence,  when  you  are  sensible  of 
poverty,  sickness,  and  the  rest;  or  if  you  be  so  blessed, 
that  you  know  not  the  want  of  them ;  then  if  you 
considerately  and  humbly  look  upon  the  poor,  base, 
imprisoned,  captive,  sick,  deaf,  blind,  dumb,  distracted, 
&c.  putting  yourself  in  their  case,  Heb.  xiii.  3,  you 
will  say  that  you  are  unspeakably  beholden  to  God 
for  these  corporal  and  temporal  blessings. 

But  chiefly  learn  to  know,  and  consider  well  the 
worth  of  spiritual  blessings.  One  of  them,  the  peace 
of  God,  passeth  all  understanding,  Phil.  iv.  7.  To 
enjoy  the  gospel  upon  any  terms,  to  have  salvation, 
such  a  salvation  as  is  offered  by  Christ,  to  have  faith, 
hope,  love,  and  other  the  manifold  saving  graces  of 
the  Spirit,  though  but  in  the  least  measure,  in  the  very 
first  seed  of  the  Spirit,  though  no  bigger  than  a  grain 
of  mustard  seed,  Luke  xvii.  6,  with  never  so  much 
outward  affliction,  is  of  such  inestimable  value  and 
consequence,  that  it  is  more  than  eye  has  seen,  or  ear 
has  heard,  or  ever  entered  into  the  heart  of  man, 
1  Cor.  ii.  9.     For  besides   that   the   least   grace   is 


131 

invaluable  in  itself,  it  is  also  the  evidence  of  better 
gifts,  namely,  that  God  has  given  you  his  Spirit,  has 
given  you  Christ,  and  in  him  has  given  himself,  a 
propitious  and  gracious  God,  and  with  himself  has 
given  you  all  things,  Rom.  viii.  32.  When  you  know 
God  aright,  and  his  gifts  aright,  knowing  all  things  in 
God,  and  God  in  all  things,  then  you  will  be  full  of 
praises  and  thanks. 

Secondly,  Be  humble  and  base  in  your  own  eyes, 
1  Chron.  xxix.  13,  14.  Let  all  things  be  base  in  your 
eyes,  in  comparison  of  God,  account  them  worthless 
and  helpless  things,  without  him,  Psa.  cxlvi.  1,  3; 
xxxiii.  16,  17.  Judge  yourself  to  be,  as  indeed  you 
are,  less  than  the  least  of  God's  mercies.  Gen.  xxxii. 
10.  For  what  are  you  of  yourself,  but  a  compound 
of  dust  and  sin,  unworthy  any  good,  deserving  of  all 
misery?  You  stand  in  need  of  God,  but  not  he  of 
you ;  it  is  of  his  mercy  that  you  are  not  consumed, 
Lam.  iii.  22.  When  you  are  thus  sensible  of  your 
own  need,  and  that  help  can  come  only  from  God,  and 
that  you  are  worthy  of  no  good  thing,  then  you  will 
be  glad  and  thankful  at  heart  to  God  for  any  thing. 
An  humble  man  will  be  more  thankful  for  the  least 
mercy,  than  a  proud  man  will  for  the  greatest. 

Thirdly,  Frequently  reflect  upon  the  infinite  excel- 
lencies of  God  and  his  great  benefits.     Commune  with 
your  soul,  and  cause  it  to  represent  lively  to  your 
thoughts,  what  God  is  in  himself,  what  to  his  church, 
and  to  you,  how  precious  his  thoughts  are  to  you- 
ward,  Psa.  cxxxix.  17.     Consider  often  what  God  has 
done,  and  what  he  will  do  for  your  soul,  Psa.  xl.  5. 
-Call  to  mind   with   what  variety  of  good   gifts  he 
enriches  his  church,  and  has  blessed  you:  and  you 
will  find  that  they  will  pass  all  account  and  number. 
When  also  you  consider  that  God  is  free  in  all  his 
gifts  to  you,  who  are  unworthy  the  least  of  them;  if 
you   would   thus    dwell   upon   these,  and    such   like 
thoughts,  they  would  excite  in  you  a  holy  rapture  and 
admiration,  causing  you  to  break  out,  with  David, 
into  these,  or  in  the  like  praises;  O  Lord,  our  Lord, 
how  excellent  is  thy  name  in  all  the  earth !  Psa.  viii. 


132  THE  christian's  daily  walk. 

1.  I  thank  thee,  I  praise  thee,  I  devote  myself,  as  my 
best  sacrifice  to  thee,  Rom.  xii.  1.  I  will  bless  thy 
name  for  ever  and  ever. 

Fourthly,  Be  persuaded  of  God's  love  to  you  in 
these  good  things,  which  he  gives  unto  you  :  First,  He 
loves  you  as  his  creature,  and  if  only  in  that  respect 
he  does  preserve  you,  and  do  you  good,  you  are  bound 
to  thank  him.  Secondly,  You  know  not  but  God  may 
love  you  with  a  special  love  to  salvation,  1  John  iii.  16; 
1  Tim.  ii.  4.  God's  revealed  will  professes  as  much, 
for  you  must  not  meddle  with  that  which  is  secret.  I 
am  sure  he  gives  all-sufficient  proof  of  his  love,  mak- 
ing offers  of  it  to  you;  and  which  you  are  daily  re- 
ceiving the  tokens  of,  both  in  the  means  of  this  life, 
and  that  which  is  to  come.  Did  not  he  love  you 
when  out  of  his  free  and  everlasting  good  will  towards 
you,  he  gave  his  Son  to  die  for  you,  that  you,  believ- 
ing in  him,  should  not  die,  but  have  everlasting  life  1 
John  iii.  16.  What  though  you  are  yet  in  your  sins, 
does  he  not  command  you  to  return  to  him  T  Hosea 
xiv.  2 — 4;  and  has  he  not  said,  he  will  love  you 
freely  t  What  though  you  cannot  turn  to  him,  nor 
love  him  as  you  would,  yet  apply  by  humble  faith  to 
the  Lord  Jesus  Christ,  as  your  only  Saviour  and  great 
physician,  and  endeavour  in  the  use  of  all  good  means, 
to  be  and  do  as  God  will  have  you ;  then  doubt  not 
but  that  God  does  love  you ;  and  patiently  wait,  till 
you  see  it  in  the  performance  of  all  his  gracious  pro- 
mises unto  you. 

(7.)  Signs  to  know  when  God  gives  good  things 
in  love. 

If  you  would  consider  things  aright,  you  may  pos- 
sibly know  with  certainty,  that  the  good  things  you 
have  received  of  God,  are  bestowed  in  love  to  you.  I 
will  only  ask  these  questions :  Have  God's  mercies 
excited  you  to  labour  more  diligently  to  please  him 
well  in  all  things  ?  Have  you  had  a  will  to  be  thank- 
ful upon  the  consideration  thereof?  Or,  if  you  find  a 
defect  and  barrenness  herein,  has  not  this  unfruitful 
and  unthankful  receiving  of  blessings  from  God,  bsen 
a   great   burden    and   grief   of   heart   to   you?      If 


THE    christian's    DAILY    WALK.  133 

SO,  this  is  an  evident  sign  that  God  gave  those  good 
things  to  you  in  love,  because  this  holy  and  good  effect 
is  wrought  in  you  by  them.  Again,  do  you  love 
God  ?  Would  you  love  God,  and  his  ways,  and  ordi- 
nances yet  more  1  This  proves  that  God  loves  you ; 
for  no  man  can  love  God,  till  God  has  first  loved  him, 
1  John  iv  10 — 19.  Likewise,  do  you  love  the  chil- 
dren of  God  ?  Then  certainly  you  are  God's  child, 
and  are  beloved  of  God,  1  John  iv.  7.  By  these  things 
you  have  proof  of  your  calling  and  election,  that  you 
are  now  translated  from  death  to  life,  1  John  iii.  14. 
So  that,  though  God  may  give  you  some  things  in 
anger,  as  a  father  gives  correction,  yet  he  never  gives 
any  thing  in  hatred  and  in  wrath,  as  he  does  to  his 
enemies.  All  things  work  together  for  good  to  them 
that  love  God,  Rom.  viii.  28;  therefore  whatsoever  he 
gives  to  such,  is  in  love. 

Fifthly,  Prefer  the  honour  and  glory  of  God,  before 
and  above  all  things  that  may  be  beneficial  to  your- 
self; prefer  likewise  the  kindness  and  love  of  God  in 
the  gift,  far  above  the  gift  itself;  then  you  will  never 
be  so  taken  up  with  the  enjoyment  of  the  gift,  as  to 
forget  to  give  praise  and  thanks  to  the  giver. 

Sixthly,  Unto  the  former  helps,  add  this :  lay  a 
holy  command  upon  your  soul,  and  strictly  charge 
yourself  to  be  thankful ;  and,  since  you  have  such 
good  reason  for  it,  make  no  excuses  against  it,  but 
say,  with  David,  Bless  the  Lord,  O  my  soul,  and  all 
that  is  within  me,  bless  his  holy  name,  &c.  Psa.  ciii.  1. 

Lastly,  To  all  other  means,  join  earnest  prayer  to 
God,  to  give  you  a  thankful  heart.  It  is  not  all  the 
reasons  you  can  allege  for  it,  nor  all  the  moral  per- 
suasions you  can  propose  to  yourself,  can  effect  it, 
though  these  be  good  means,  yea,  God's  means ;  yet 
if  you  go'  about  to  raise  your  heart  to  it,  in  the  power 
of  your  own  might,  all  will  be  vain.  For  as  you  can- 
not pray  but  by  God's  vSpirit,  so  neither  can  you  give 
thanks  but  by  the  same  Spirit.  Therefore  say,  as 
David  did :  Renew,  O  Lord,  a  right  spirit  in  me ;  and 
open  my  lips,  that  my  mouth  may  show  forth  thy 
praise,  Psa.  li.  10 — 15. 

12 


134 


SECT.  2.   OF   THE   REAL   PROOFS   OF   GRATITUDE  ANr 
THANKFULNESS  TO  GOD. 

It  is  not  enough  to  profess  and  utter  praise  and 
thanks  to  God ;  but  you  must  give  real  proof  thereof 

First,  By  devoting  and  giving  yourself  to  God, 
Rom.  xii.  1;  to  be  at  the  will  of  him,  who  is  your 
sovereign  Lord,  who  gives  you  all  that  you  have, 
who  is  always  giving  unto  you,  and  always  doing 
you  good ;  paying  your  vows  to  him  that  performs 
his  promises  to  you,  Psa.  cxvi.  14.  Let  it  appear 
that  you  acknowledge  him  to  be  such  an  one  as  you 
say  in  your  praises,  and  that  you  stand  obliged  and 
beholden  to  him  indeed,  as  you  say  in  your  thanks,  in 
that  both  in  the  frame  of  your  heart,  and  the  conduct 
of  your  life,  you  behave  towards  him  as  one  who  only 
is  excellent,  who  only  is  God,  who  is  your  God,  the 
God  of  your  life  and  salvation;  and  that,  in  all  holy 
service.  For  thanks-living  is  the  best  way  of  thanks- 
giving, and  it  is  a  divine  saying.  The  good  Hfe  of  the 
thankful,  is  the  life  of  thankfulness.  Wherefore  let 
every  new  mercy  quicken  your  resolution  to  perse- 
vere and  increase  in  well-doing,  serving  God  so  much 
the  more  with  gladness  of  heart,  because  of  the  abund- 
ance of  all  things,  Deut.  xxviii.  47. 

Secondly,  Do  good  with  those  blessings,  which  God 
gives  you.  For  every  good  gift  is  given  to  a  man  to 
profit  withal,  1  Cor.  xii.  7;  not  only  himself,  but  every 
member  of  that  body,  whereof  he  is  part.  Whatso- 
ever good  gift  God  has  given  you,  whether  temporal 
or  spiritual,  it  must  be  employed  to  God's  glory,  and 
to  your  neighbour's  good,  as  well  as  to  your  own,  as 
you  have  opportunity.  If  riches,  (and  the  same  rule 
will  serve  for  health,  strength,  wisdom,  skill,  &c.)  be 
given  to  you,  you  must  honour  God  therewith,  Pi-ov. 
iii.  9;  and  as  God  prosper  you  in  any  thing,  you 
must  communicate  to  them  that  need,  1  Cor.  xvi.  2, 
as  to  the  poor,  sick,  weak,  simple,  and  ignorant.  If 
God  give  knowledge,  faith,  spiritual  wisdom,  abiUty  to 


THE    christian's    DAILY    WALK.  135 

pray,  or  any  other  of  his  rich  graces,  you  must  not 
hoard  them  up,  and  keep  them  reserved  for  your  own 
private  benefit ;  but  you  must  communicate  them  to 
others,  and  improve  them  for  the  promoting  their 
spiritual  good,  and  edifying  them  in  faith,  hope,  and 
love. 

By  communicating  your  good  and  common  gifts 
of  God  in  this  sort,  you  make  yourself  friends  with 
them,  Luke  xvi.  9,  against  a  day  of  need  ;  and  when 
you  honour  God,  and  do  good  with  the  talents  which 
God  puts  into  your  hand,  then  you  make  the  best 
improvement  of  them.  He  who  thus  walks  with  God 
in  prosperity,  shall  certainly  find  him  to  be  his  sure 
friend  in  adversity,  and  when  he  shall  be  put  out  of 
his  stewardship  at  death,  then  he  shall  be  received 
into  the  everlasting  habitations,  Luke  xvi.  9.  When, 
the  more  you  prosper,  the  better  you  desire  and  endea- 
vour to  be,  and  do  more  good,  this  is  an  infallible 
proof  of  true  thankfulness,  and  is  an  evident  sign 
that  you  walk  with  God  in  prosperity  as  he  would 
have  you. 

Give  all  diligence  therefore,  to  learn  this  lessson,  how 
to  be  full,  and  how  to  abound,  Phil.  iv.  12 ;  but  know, 
it  can  be  learned  no  where  but  in  Christ's  school,  and 
can  never  be  practised  but  by  Christ's  strength.  This 
is  it  which  the  apostle  had  learned,  and  said, 
he  was  able  to  do  it  through  Christ  that  strengthened 
him,  Philip,  iv.  12,  13.  It  is  a  most  needful  and  high 
point  of  learning,  to  be  instructed  and  to  know,  every 
where,  and  in  every  thing,  how  to  be  full  and  how  to 
abound :  of  the  two,  it  is  more  rare  and  difficult,  than 
to  know  how  to  be  abased,  and  to  suffer  want,  which 
shall  be  the  subject  of  the  next  chapter. 


136  THE  christian's  daily  walk. 


CHAPTER  X. 


directions  for  walking  with  god  under  afflictions 

Every  day  will  bring  forth  its  evil  and  cross,  Matl. 
vi.  34,  whether  lighter  and  ordinary,  or  more  heavy 
and  extraordinary.  The  first  sort  rises  partly  from 
the  common  frailties  of  the  persons  with  whom  you 
converse,  and  partly  from  your  own  ;  as  from  pride 
and  peevishness,  and  suspicion  of  evil,  &c.  Such  as 
discourtesies  from  those  of  whom  you  expected  kind- 
ness ;  imperiousness,  and  too  much  domineering  of 
superiors ;  sullenness,  negligence,  and  disregard  from 
inferiors ;  awkwardness  and  perverseness  in  the 
persons  and  things  with  which  you  have  to  do. 

(1.)  Rules  concerning  lighter  crosses. 

First,  Lay  not  these  to  heart,  make  them  not  greater 
than  they  be  through  your  impatience,  as  many  do, 
who,  upon  every  light  occasion  of  dislike,  cast  them- 
selves into  such  a  state  of  vexation  and  discontent, 
that  all  the  blessings  the  yenjoy,  are  scarcely  observed, 
or  can  make  their  lives  comfortable.  Whereas 
wisdom  should  prevent,  and  love  and  prudence  should 
cover  and  pass  by  most  of  these ;  seeing,  as  if  you 
saw  not:  or  if  you  will  give  way  to  any  passion  at 
these,  let  it  be  with  hatred  of  their  and  your  sin,  which 
is  the  cause  of  these,  and  all  other  crosses. 

Secondly,  These  should  cause  you  to  pity,  and  pray 
for  them  that  give  you  this  offence,  and  for  yourself, 
who  many  times  without  cause  take  offence.  You 
may  if  need  require,  show  your  dislike,  and  admonish 
the  offender,  provided  you  do  it  with  meekness  of 
wisdom,  James  iii.  13;  but  learn  hereby  to  warn  your- 
self, that  you  give  not  the  like  oflence. 

(2.)  Directions  how  to  bear  all  afflictions  well. 

But  whether  your  crosses  and  afflictions  be  imagi- 


THE    christian's    DAILY    WALK.  137 

nary  only,  or  real ;  whether  from  God  immediately, 
or  from  man,  whether  light  or  heavy,  follow  these 
directions  :  1.  Be  not  transported  with  passion  and 
anger,  like  proud  Lamech,  Gen.  iv.  23,  24,  and  fro- 
ward  Jonas,  Jonah  iv.  7 — 9.  2.  Be  not  overwhelmed, 
or  sullen  with  grief,  like  covetous  Ahab,  1  Kings  xxi. 
4,  and  foolish  Nabal,  1  Sam.  xxv.  37.  But,  3.  Bear 
them  patiently.  4.  Bear  them  cheerfully  and  thank- 
fully.    5.  Bear  them  fruitfully. 

Remedies  against  sinful  anger. 

To  help  you,  that  passion  and  heat  of  anger  kindle 
not,  or  at  least  break  not  out  beyond  due  bounds, 

First,  Convince  your  judgment  thoroughly,  that 
passion  and  rash  anger  is  forbidden  and  hated  of  God, 
Matt.  V.  22 ;  Eccles.  vii.  9.  It  is  a  fruit  of  the  flesh. 
Gal.  V.  20.  A  work  of  the  devil,  James  iii.  14,  15. 
Bred  and  nourished  by  pride,  Prov.  xxi.  24,  folly, 
Prov.  xiv.  29,  and  self-love,  Jonah  iv.  1 — 3.  Also, 
that  it  surprises  all  the  powers  of  right  reason,  putting 
a  man  beside  himself,  causing  him  to  abuse  his  tongue, 
hands,  and  the  whole  man;  making  him  like  a  fool,  to 
cast  firebrands  at  every  thing  which  crosses  him,  and 
that  not  only  against  his  neighbour  and  dearest  friends, 
1  Sam.  XX.  30 — 33,  but  against  God  himself,  Jonah 
iv.  9.  Consider  likewise  that  it  makes  a  man  unfit  to 
pray,  1  Tim.  ii.  8,  to  hear  the  word,  1  Peter  ii.  1  ; 
James  i.  19,  or  to  perform  any  worship  to  God ;  and 
unfit  to  speak,  or  hear  reason,  or  to  give  or  receive 
good  counsel.  God  forbids  his  children  the  company 
of  the  frow^ard,  Prov.  xxii.  24,  and  saith,  that  such  an 
one  abounds  in  transgression,  Prov.  xxix.  22;  and 
that  there  is  more  hope  of  a  fool  than  of  him,  Prov. 
xxix.  20.  Wherefore  he  must  needs  be  exposed  to  all 
the  just  judgments  of  God,  Prov.  xix.  19,  temporal 
and  eternal.  For  which  cause,  fix  in  your  mind  such 
an  abhorrence  of  this  vice,  that  you  may  beware  and 
shun  it  with  all  caution. 

Secondly,  Observe  watchfully  when  anger  begins 

to  kindle  and  stir  in  you,  and  before  it  flame  and 

break  forth  into  speech  or  behaviour,  set  your  reason 

at  work,  to  prevent  or  restrain  it.     Nay  set  faith  at 

12* 


138  THE    CHRISTIAN  S    DAILY    WALK. 

work,  having  in  readiness,  upon  your  mind,  such  perti- 
nent scriptures  as  these:  Be  angry,  but  sin  not,  Eph. 
iv.  26 ;  and,  anger  rests  in  the  bosom  of  fools,  Eccles. 
vii.  9.  Shall  I  then  sin  against  God  ?  Shall  I  thus 
play  the  fool  1 

Rules  to  know  when  anger  is  sinful. 

You  sin  in  your  anger,  first,  when  it  is  without 
cause ;  as  when  neither  God  is  dishonoured,  nor  your 
neighbour  or  yourself  indeed  injured ;  when  it  is  for 
trifles,  and  only  because  you  are  crossed  in  your  will 
and  desire,  and  the  like ;  but  chiefly  when  you  are 
angry  with  any  for  well  doing,  1  Kings  xxii.  24 — 26. 
Secondly,  Though  you  have  cause,  yet  if  it  extinguish 
your  love  to  the  person  with  whom  you  are  angry ; 
so  that  you  neglect  the  common  and  needful  oflfices 
thereof.  Thirdly,  When  it  exceeds  due  measure,  as 
when  it  is  over  much,  and  over  long.  Fourthly,  It  is 
sinful  when  it  brings  forth  evil  and  unseemly  eftects, 
such  as  neglect,  or  ill  perfomance  of  any  duty  to  God 
or  man  ;  also  when  it  breaks  out  into  loud,  clamorous, 
or  reviling  speeches,  or  into  churlish,  sullen,  or  inde- 
cent behaviour,  or  when  it  is  attended  with  any  in- 
jurious act. 

Thirdly,  If  you  cannot  keep  anger  from  rising 
within  you,  yet  be  sure  that  you  bind  your  tongue  and 
hand  to  good  behaviour.  Make  a  covenant  with  them, 
and  charge  them  not  to  show  it,  nor  partake  with  it 
any  further  than  considerate  reason,  and  good  con- 
science shall  advise  you,  Psa.  xxxix.  1.  Set  a  law  to 
yourself,  Psa.  cxli.  3,  that  you  will  not  chide,  nor 
strike  while  you  are  in  the  heat  of  anger.  If  there  be 
cause  of  either,  defer  it  until  you  have  more  govern- 
ment over  yourself  If  you  say,  that  "  If  you  do  them 
not  in  your  heat,  you  shall  not  do  them  at  all ;"  I 
answer,  that,  in  saying  so  you  discover  a  great  deal 
of  folly  and  weakness.  I  am  sure  you  never  do  them 
well  in  passion.  And  conscience  of  duty  should  lead 
you  to  chiding  and  correcting  when  there  is  cause, 
not  passion:  for,  in  it,  you  serve  and  revenge  yourself 
upon  the  party,  but  not  God. 

Fourthly,  Both  before,  and  when  you  are  angry, 


THE    christian's    DAILY    WALK.  139 

see  God,  by  the  eye  of  your  faith,  as  present  with  you, 
in  hearing  and  looking  upon  you,  Psa.  xi.  4,  5.  This 
will  make  you  peaceable  and  quiet,  causing  you  not 
ofily  to  hold  your  hands  and  tongue,  as  you  find  by 
experience  you  use  to  do,  when  some  reverend  friend 
is  present ;  but  this  will  calm  and  abate  the  inward 
heat  and  passion  of  your  mind. 

Fifthly,  If  you  feel  your  corruption  and  weakness 
to  be  such,  and  the  provocation  to  anger  so  great,  that 
you  fear  you  cannot  contain  yourself,  then,  if  it  be 
possible,  avoid  all  occasions  of  anger,  and  remove 
yourself,  in  a  peaceable  and  quiet  manner,  from  the 
person,  object,  or  occasion  thereof  And  at  all  times 
shun  the  company  of  an  angry  man,  as  much  as  your 
calling  will  give  you  leave,  lest  you  learn  his  ways, 
Prov.  xxii.  24,  25. 

Sixthly,  Howsoever  it  may  happen  that  anger 
kindles  in  you,  and  breaks  out ;  be  sure  that  you  sub- 
due it  before  it  grow  into  hatred  of  him  with  whom 
you  are  angry.  For  this  cause  let  not  the  sun  go 
down  upon  your  wrath,  Eph.  iv.  26 ;  you  know  not 
what  hatred  it  may  grow  into  before  morning.  And 
the  best  means  that  I  know  to  subdue  it,  is,  if  you  find 
your  heart  to  rise  against  any,  pray  heartily  to  God  for 
him  in  particular,  for  his  good.  Matt.  v.  44;  to  this  you 
are  commanded.  And  be  so  far  from  seeking  revenge, 
that  you  force  yourself  to  be  loving  and  kind,  show- 
ing all  good  offices  of  love  with  wisdom,  as  you  shall 
have  occasion  ;  overcoming  evil  with  good,  Rom.  xiii. 
17 — 21.  Pray  also  to  God  for  yourself,  that  he  would 
please  to  subdue  this  passion  in  you.  This  act  of  love 
to  him  with  whom  you  ar^  angry,  performed  before 
God,  in  whose  sight  you  dare  not  dissemble,  will  ex- 
cellently quench  wrath,  and  prevent  hatred  against 
him,  and  will  give  proof  between  God  and  your  con- 
science that  you  love  him. 

If,  pleading  for  yourself,  you  shall  say,  "  It  is  my 
natural  constitution  to  be  choleric,  and  flesh  and  blood 
will  have  their  course  ;"  know,  this  is  to  nourish  your 
passion.  Know  also,  it  is  a  wicked  and  hateful  con- 
stitution of  body,  whick  came  in  with  the  fall.     And 


140  THE    christian's    DAILY    WALK. 

flesh  and  blood  shall  not  inherit  the  kingdom  of  God, 
1  Cor.  XV,  50.  Say  not,  "  I  am  so  crossed  and  pro- 
voked, never  "  any  the  like ;"  for  Christ  v^^as  more  in- 
jured and  more  provoked  than  you,  and  yet  never 
was  in  a  passion,  1  Peter  ii.  23;  Heb.  xii.  2,  3.  And 
you  provoke  God  a  thousand  times  more  every  day, 
yet  he  is  patient  with  you.  Say  not,  "  It  is  such  a 
headstrong  passion,  that  it  is  impossible  to  bridle  and 
subdue  it ;"  for,  I  can  assure  you,  that  by  using  means, 
these  prescribed,  if  you  also  do  often  and  much  abase 
yourself  before  God  for  your  passion  and  folly,  and 
daily  repent  thereof,  and  watch  over  yourself,  you 
may,  of  most  hasty  and  passionate,  become  most 
meek  and  patient  before  you  die.  I  have  seen  it  in 
old  men  whose  age  in  itself  giveth  advantage  to 
peevishness  and  forwardness,  who  w^ere  exceedingly 
passionate  in  their  youth,  yet  through  the  grace  of 
God,  by  constant  conflict  against  this  vice,  have 
attained  to  an  admirable  degree  of  meekness. 

2.  The  cure  of  worldly  grief. 

Next,  as  carnal  anger,  so  worldly  grief  must  be 
avoided  in  all  sorts  of  crosses.  For,  by  it,  you  repine 
against  God,  fret  against  men,  and  make  yourself  unfit 
for  natural,  civil,  and  spiritual  duties,  1  Kings  xxi.  4; 
and  if  it  be  continued,  it  works  death,  2  Cor.  vii.  10. 

The  best  remedy  against  worldly  sorrow  for  any 
affliction,  is  to  turn  it  into  godly  sorrow  for  sin,  which 
is  the  cause  of  all  our  troubles.  This  will  work  re- 
pentance to  salvation,  never  to  be  repented  of,  2  Cor. 
vii.  10;  and  will  drive  you  to  Christ,  in  whom,  if  you 
believe,  you  will  have  joy  and  comfort ;  even  such  joy 
unspeakable  as  will  dispel  and  dry  up  both  this  and 
all  other  griefs  whatsoever,  1  Peter  i.  6,  8.  For  godly 
sorrow  does  always,  in  due  time,  end  in  spiritual  joy. 

(3.)  The  nature  of  Christian  patience. 

In  the  third  place,  I  proceed  to  show  the  nature  of 
Christian  patience.  By  patience,  I  do  not  mean  a 
stoical  senselessness,  or  dull  stupidity,  like  that  of 
Issachar,  Gen.  xlix.  14,  15;  nor  yet  a  counterfeit 
patience,  like  Esau's,  Gen.  xxvii.  41,  42,  and  Absa- 
lom's, 2  Sam.  xiii.  13,  22 ;  nor  a  mere  civil  or  moral 


THE    christian's    DAILY    WALK.  141 

patience,  which  wise  heathens,  to  free  themselves  from 
vexation,  and  for  vain  glory  and  other  ends,  attained 
unto ;  nor  yet  a  profane  patience.  Rev.  ii.  2,  of  men 
insensible  of  God's  dishonour  or  afflicting  hand ;  nor 
a  patience  per-force,  when  the  sufferer  is  merely 
passive,  because  he  cannot  reheve  himself:  but  a 
Christian  holy  patience,  wherein  you  must  be  sensible 
of  God's  hand,  and  when  you  cannot  but  feel  an  un- 
willingness in  nature  to  bear  it,  yet,  for  conscience 
towards  God,  you  do  submit  to  his  will,  and  that 
voluntarily,  with  an  active  patience,  causing  yourself 
to  be  willing  to  bear  it  so  long  as  God  shall  please ; 
after  the  example  of  Christ,  Matt.  xxvi.  39,  42,  Not 
my  will,  but  thine  be  done.  The  excellency  of  Christ's 
sufferings  was  not  in  that  he  suflered,  but  in  that  he 
was  obedient  in  his  sufferings.  He  was  obedient  to 
the  death,  Phil.  ii.  8.  So  likewise  no  man's  suffering 
is  acceptable,  if  he  be  not  active  and  obedient  in 
suffering. 

This  patience  is  a  grace  of  the  Spirit  of  God, 
wrought  in  the  heart  and  will  of  man,  through  believ- 
ing, and  applying  the  commandments  and  promises  of 
God  to  himself;  whereby,  for  conscience  sake  towards 
God,  1  Peter  ii.  19,  he  does  submit  his  will  to  God's 
will,  quietly  bearing,  without  bitterness  and  vexation, 
all  the  labour,  changes,  and  evil  occurrences  which 
befal  him  in  the  whole  course  of  his  life,  whether  from 
God  immediately,  or  from  man :  as  also  waiting 
patiently  for  all  such  good  things  as  God  has  pro- 
mised, but  yet  are  delayed  and  unfulfilled. 

(4.)  Motives  to  Christian  patience  under  adver- 
sities. 

To  induce  you  to  get,  and  to  show  forth  this  holy 
patience,  know,  that  you  have  great  need  of  it,  Heb. 
X.  36,  and  that  in  these  respects : 

First,  You  are  but  half  a  Christian,  you  are  imper- 
fect, and  want  a  principal  grace  in  the  Christian  life, 
if  you  want  patience :  thus  James  argues,  imply- 
ing that  he  who  will  be  entire,  James  i.  4,  and  want 
nothing  to  make  him  a  Christian,  must  have  patience. 
This  passive  obedience  is  greater  than  active ;  it  is 


142  THE  christian's  daily  walk. 

more  excellent,  and  more  difficult  to  obey  in  suffering, 
than  to  obey  in  doing. 

Secondly,  You  cannot  have  a  sure  possession  of 
your  soul  without  patience ;  in  your  patience  possess 
ye  your  souls,  saith  our  Saviour,  Luke  xxi.  19.  A 
man  without  patience,  is  not  his  own  man :  he  has  not 
power  to  rule  over  his  own  spirit,  Prov.  xxv.  28,  nor 
yet  of  his  own  body.  The  tongue,  hands,  and  feet  of 
an  impatient  man  will  not  be  held  in  by  reason.  But 
he  that  is  patient,  enjoys  himself,  and  has  rule  over 
his  spirit,  Prov.  xvi.  32  ;  no  affliction  can  put  him  out 
of  possession  of  himself 

Thirdly,  There  are  many  oppositions  and  hin- 
derances'  in  your  Christian  race  and  warfare,  that 
without  patience  to  suffer,  and  to  wait,  Rom.  viii.  25, 
you  cannot  possibly  bring  forth  good  fruit  to  God,  nor 
hold  out  your  profession  of  Christianity  to  the  end ; 
but  will  decline,  and  give  over  before  you  have  en- 
joyed the  promise,  Heb.  x.  36.  Therefore  you  are 
bid  to  run  with  patience  the  race  that  is  set  before  you, 
Heb.  xii.  1.  And  the  good  ground  is  said  to  bring 
forth  fruit  with  patience,  Luke  viii.  15;  and  the  faith- 
ful are  said  through  faith  and  patience  to  inherit  the 
promises,  Heb.  vi.  12. 

Fourthly,  Patience  works  experience,  Rom.  v.  5, 
without  which  no  man  can  be  an  established  Chris- 
tian ;  this  experience  being  of  the  highest  use  to  con- 
firm the  soul  of  a  Christian  in  the  greatest  difficulties. 
This  must  be  said  of  the  necessity,  together  with  the 
benefit  of  patience,  that  you  may  love  it,  and  may 
desire  to  have  and  show  it. 

(5.)  Means  to  gain  Christian  patience  under  afflic- 
tions. 

By  what  means  you  may  attain  it,  follows : 

First,  Spend  those  passions  on  your  lusts,  which 
war  in  your  members,  which  are  exercised  on  other 
objects;  fall  out  with  them,  and  mortify  them.  Col.  iii. 
5 ;  for  nothing  makes  a  man  impatient,  so  much  as 
his  lusts  do,  both  because  they  will  never  be  satisfied, 
and  it  is  death  to  a  man  to  be  crossed  in  them ;  and 
because  the  fulness  of  lusts  causes  a  guilty  conscience, 


THE    christian's    DAILY    WALK.  JL43 

whence  follows  impatience  and  troublesome  vexation 
upon  every  occasion,  like  the  raging  sea,  which  with 
every  wind  does  foam  and  rage,  and  cast  up  nothing 
but  mire  and  dirt,  Isaiah  Ivii.  20.  And,  as  James 
saith.  Whence  are  wars  and  fightings,  James  iv.  1, 
so  I  say  of  all  other  fruits  of  impatience,  but  from 
your  lusts  which  war  in  your  members  ?  Take  away 
the  causes  of  impatience,  then  you  have  made  a  good 
advance  towards  gaining  Christian  patience. 

Secondly,  Lay  a  good  foundation  of  patience  by 
being  humble  and  low  in  your  own  eyes,  through  an 
apprehension  that  you  are  less  than  the  least  of  God's 
mercies,  and  that  your  greatest  punishments  are  less 
than  your  iniquities  have  deserved,  Ezra  ix.  1 3.  As 
Christians  abound  in  humility  so  will  they  abound  in 
patience,  witness  the  examples  of  Abraham,  Moses, 
Job,  David,  and  others. 

Thirdly,  Labour  to  gain  and  improve  the  Christian 
graces  of  faith,  hope,  and  love:  all  and  either  of  these 
calm  the  heart,  and  keep  it  steady  in  adversity.  For 
besides  that,  they  quiet  the  heart  in  the  assurance  of 
God's  love  in  Christ :  For  being  justified  by  faith,  we 
have  peace  with  God,  rejoice  in  hope,  Rom.  v.  1,  3, 4; 
whence  proceed  joy  and  patience  in  tribulation.  And 
who  can  be  impatient  with  him  whom  he  loves  with 
all  his  heart  and  strength  ?  These  graces  also  furnish 
the  Christian  with  an  ability  of  spiritual  reasoning  and 
disputing  with  a  disquieted  soul,  whereby  it  may  be 
happily  composed,  and  brought  to  possess  itself  in 
patience  under  any  adversity. 

Wherefore  the  fourth  means  of  patience  is,  to  do  as 
David  did.  Whensoever  you  find  your  heart  begin  to 
fret  and  be  impatient,  you  must,  before  passion  or 
grief  has  got  the  mastery  over  you,  ask  your  soul 
what  is  the  matter;  and  why  it  is  so  disquieted  within 
you,  Psa.  xlii.  IL  This  do  seriously,  and  your  heart 
will  quickly  represent  to  you  such  and  such  afflictions 
aggravated  by  many  circumstances  of  distress.  All 
which  you  must  answer  by  the  spiritual  reasoning  of 
your  faith,  founded  on  the  word  of  God,  whereby  you 
may  quiet  your  heart,  and  put  your  grief  to  silence* 


144  THE  christian's  daily  walk. 

Whatsoever  the  affliction  be  that  may  trouble  you, 
you  may  be  furnished  with  reasons  why  you  should  be 
patient,  either  (1.)  From  God  that  sent  it:  (2.)  From 
yourself,  on  whom  it  lies  :  (3.)  From  the  nature  and 
use  of  the  affliction  itself:  (4.)  By  considering  the  evils 
of  impatience :  (5.)  By  comparing  the  blessings  you 
have,  and  are  assured  that  you  shall  have,  with  the 
crosses  you  have,  especially  if  patiently  endured. 
From  all  these  considerations  you  will  see  reason 
why  your  heart  should  be  quiet  under  the  greatest 
afflictions. 

First,  Consider  well,  that  whatsoever  the  trouble 
and  cross  be,  and  whosoever  be  the  instrument  of  it, 
either  in  the  sense  of  evil,  or  in  the  want  of  good  pro- 
mised, it  comes  from  God  your  Father,  (1.)  Who  does 
all  things  according  to  the  wisdom  and  counsel  of  his 
own  will ;  (2.)  Who  doth  afflict  with  most  tender 
affection  ;  (3.)  Who  corrects  and  afflicts  in  measure; 
(4.)  Who  has  always  holy  purposes  and  ends  in  all 
afflictions,  directing  them  for  your  good. 

1.  Consider  that  it  was  God  who  did  it.  There  is 
no  evil,  that  is  of  punishment,  in  a  city,  which  the 
Lord  has  not  done,  saith  Amos,  Amos  iii.  6 ;  2  Sam. 
xvi.  10. — It  is  the  Lord,  let  him  do  what  seems  him 
good,  saith  Eh,  1  Sam.  iii.  18.  I  opened  not  my 
mouth,  saith  David,  because  thou,  Lord,  didst  it,  Psa. 
xxxix.  9.  The  Lord  gave,  and  the  Lord  has  taken 
away;  blessed  be  the  name  of  the  Lord,  saith  Job  i.^ 
21.     Hosea  vi.  1;    1  Sam.  ii.  6.  7. 

2.  All  this  God  does  to  his  children  with  a  fatherly 
affection,  in  much  love  and  pity,  Heb.  xii.  5,  6.  He 
has  your  soul  still  in  remembrance,  while  you  are  in 
adversity,  Psa.  xxxi.  7.  Yea,  he  bears  some  part  of 
the  burden  with  you:  for,  speaking  after  the  manner 
of  man,  he  saith,  that  in  all  the  afflictions  of  his  chil- 
dren he  is  afflicted,  Isaiah  Ixiii.  9.  He  delights  not  in 
afflicting  the  children  of  men,  Lam.  iii.  33,  much  less 
his  own  children. 

If  you  ask,  Why  then  does  he  afflict,  or  why  does 
he  not  ease  you  speedily]  I  ask  you,  why  a  tender- 
hearted father,  being  a  surgeon,  who  is  grieved  and 


THE    christian's    DAILY    WALK.  145 

troubled  at  the  pain  and  anguish,  which  he  himself 
causes  his  child  to  feel  by  necessary  operation,  does 
notwithstanding  apply  the  burning  irons,  and  suffer 
those  plasters  to  afflict  him  for  a  long  time?  You  will 
say,  Sure  the  wound  or  malady  of  the  child  required 
it,  and  that  else  it  could  not  be  cured.  This  is  the  case 
between  God  and  you :  God's  heart  is  tender,  and 
yearns  towards  you,  when  his  hand  is  upon  you : 
therefore  bear  it  patiently. 

3.  God  afflicts  you  in  measure,  Isaiah  xxvii.  8  ; 
fitting  your  affliction  for  kind,  time,  and  weight,  ac- 
cording to  the  strength  of  grace  which  he  has  already 
given  you,  or  which  certainly  he  will  bestow  upon 
you.  He  does  never  lay  more  upon  you,  than  what 
you  shall  be  able  to  bear,  1  Cor.  x.  13,  and  will  always 
with  the  cross  and  temptation,  make  a  way  to  escape. 
The  husbandaian  will  not  always  be  ploughing,  Isaiah 
xxiii.  24,  25,  and  harrowing  of  his  ground,  but  only 
gives  it  so  much  as  it  hath  need  of,  or  as  the  nature 
or  situation  of  the  soil  requires.  So  likewise  he 
threshes  his  divers  sorts  of  grain,  with  divers  instru- 
ments, according  as  the  grain  can  endure  them :  the 
fitches  are  not  threshed  with  a  threshing  instrument, 
neither  is  the  cart-wheel  turned  about  upon  the  cum- 
min: bread-corn  is  bruised,  because  he  will  not  ever 
be  threshing  it,  nor  break  it  with  the  wheel  of  his  cart, 
nor  bruise  it  with  his  horsemen,  Isaiah  xxviii.  26 — 
28.  If  the  husbandaian  do  all  this  by  the  discretion 
wherewith  God  has  instructed  him  ;  can  you  think  that 
God,  who  is  wonderful  in  counsel,  and  excellent  in 
working,  Isaiah  xxviii.  29,  will  plough  and  harrow  any 
of  his  ground,  or  thresh  any  of  his  corn,  above  that 
which  is  fit,  and  more  than  his  ground  and  corn  can 
bear?  Should  not  his  ground  and  corn  therefore  be 
patient  at  such  tillage,  and  at  such  threshing  ? 

4.  God's  end  in  afflicting,  is  always  his  own  glory 
in  your  good;  as,  to  humble  you,  and  to  bring  you  to 
a  sight  of  your  sin,  to  break  up  the  fallow  ground  of 
your  heart,  that  you  may  sow  in  righteousness  and 
reap  in  mercy,  Hosea  x.  12,  to  harrow  you,  that  the 
seed  of  grace  may  take  root  in  you.     All  God's  afflic- 

13 


146  THE  christian's  daily  Walk. 

tions  are  to  remove  impediments  of  grace.  By  this, 
saith  Isaiah,  shall  the  iniquity  of  Jacob  be  purged,  and 
this  is  all  the  fruit,  to  take  away  his  sin,  Isa.  xxvii. 
9.  All  the  ploughing  is  but  to  kill  weeds,  and  to  fit 
the  ground  for  seed;  all  the  threshing  and  winnowing 
is  but  to  sever  the  chaff  from  the  corn;  and  all  the 
grinding  and  bolting  by  afflictions,  is  but  to  sever 
the  bran  from  the  flour,  that  God's  people  may  be  a 
pure  offering,  acceptable  to  him,  Isa.  Ixvi.  20.  Or 
else  he  afflicts,  that  his  children  might  have  experience 
of  his  love  and  power  in  preserving  and  delivering 
them,  or  that  they  might  have  the  exercise,  proof,  and 
increase  of  faith,  hope,  Rom.  v.  4,  love,  and  other 
principal  graces,  which  serve  for  the  beautifying  and 
perfecting  of  a  Christian.  God  does  judge  his  children 
here,  1  Cor.  xi.  32,  that  they  may  repent,  and  be  re- 
formed, that  they  may  not  be  condemned  with  the 
world.  God's  end  in  chastening  you,  will  be  found  to 
be  always  for  your  good,  that  you  shall  be  able  to  say, 
It  was  good  for  me  to  be  afflicted,  Psa.  cxix.  67,  71. 
For  it  is  that  you  may  be  partakers  of  his  holiness, 
Heb.  xii.  10,  11,  and  accordingly  of  his  glory  and 
happiness.  Bear  therefore  all  afflictions  patiently,  for 
they  are  for  your  good. 

If  this  be  your  cross  and  trouble,  that  you  want 
many  of  the  graces  and  good  gifts  of  God  which  he 
has  promised,  know  also  that  this  deferring  to  give 
graces  and  comforts,  is  of  God,  not  out  of  neglect  or 
forgetfulness  of  you  ;  but  of  wise  and  good  purposes 
towards  you;  as  to  inflame  your  desires  more  and 
more  after  them ;  and,  that  you  should  seek  them  in  a 
better  manner.  It  is  likewise  to  try  your  faith  and 
hope,  whether  you  will  do  him  that  honour,  as  to  wait 
and  rest  upon  his  bare  word.  When  you  are  fit  for 
them,  you  shall  have  them.  You  must  therefore 
charge  your  heart  yet  to  wait  patiently  for  them,  con- 
sidering the  faithfulness  and  power  of  God  that  pro- 
mised :  and  that  all  the  promises  of  God  are,  yea  and 
amen  in  Christ,  2  Cor.  i.  20.  He  is  wise,  true,  and 
able  to  fulfil  them  in  the  due  time,  and  in  the  best 
manner ;  for  faithful  is  he  that  has  promised  and  will 


THE    christian's    DAILY    WALK.  147 

fulfil  it:  and  yet  a  little  while,  and  he  that  shall  come, 
will  come,  and  will  not  tarry,  Heb.  x.  23,  37. 

Secondly,  When  the  soul  begins  to  be  disquieted, 
consider  how  unworthy  you  are  of  any  blessing,  how 
worthy  you  are  of  all  God's  curses,  yea,  of  eternal 
damnation  in  hell ;  and  that  justly,  because  of  the  sins 
of  your  nature,  of  your  heart,  and  of  your  life.  When 
you  do  thus,  your  heart  will  be  quiet  and  contented, 
you  will  say  with  the  church,  whatsoever  your  trouble 
be,  I  will  bear  the  indignation  of  the  Lord,  for  I  have 
sinned  against  him,  Micah  vii.  9.  He  who  acknow- 
ledges that  he  has  deserved  to  be  hanged,  drawn, 
and  quartered,  for  an  offence  against  the  king,  if  the 
king  will  be  so  merciful  that  he  shall  escape  only  with 
a  severe  whipping,  to  remember  him  of  his  disloyalty, 
though  he  smart  terribly  with  those  lashes,  yet  in  his 
mind  he  can  bear  them  patiently  and  submissively. 
If  you  think  thus,  "  I  deserve  more  punishment  in 
this  kind,  nay,  in  any  other  more  grievous  than  this; 
my  punishment  is  less  than  mine  iniquities  deserve, 
Ezra  ix.  13,  for  I  might  have  been  long  since'despair- 
ing  in  torments,  and  past  all  means  and  hope  of  salva- 
tion; but  I  live,  and  have  time  and  means  to  make  a 
good  use  of  my  afflictions  ;"  these  thoughts  will  cause 
you  to  say.  Why  do  I,  who  am  a  living  man,  com- 
plain for  the  punishment  of  my  sin,  Lam.  iii.  39,  which 
is  so  much  lighter  than  my  desert  ?  And  you  will  say, 
with  the  church,  in  all  your  distresses.  It  is  God's 
mercy  it  is  not  worse.  It  is  God's  mercy  I  am  not 
utterly  consumed.  Lam.  iii.  19 — 22. 

Thirdly,  When  your  soul  begins  to  be  impatient 
under  afflictions,  whether  in  soul,  body,  or  estate; 
consider  the  nature  and  use  of  them.  To  the  eye  of 
sense  they  are  evil  as  poison,  hurtful  and  dangerous, 
Heb.  xii.  11 ;  but  to  the  eye  of  faith,  they  are  good 
and  useful,  as  physic,  most  healthful  to  the  soul,  and 
saving,  2  Cor.  iv.  16 — 18.  God,  the  skilful  physician, 
has  quite  altered  the  nature  of  crosses  to  his  children; 
he  that  brings  light  out  of  darkness,  so  orders  afflic- 
tions, that  they  become  good  antidotes  and  preserva- 
tives  against   sin,  and  good   purgatives  of  sin,  Isa. 


148  THE  christian's  daily  walk. 

xxvii.  9.  The  sting  and  curse  of  the  cross,  which 
remains  to  the  wicked,  is  by  Christ's  patient  suffering, 
and  God's  mercy,  taken  quite  away  out  of  the  aiilic- 
tions  of  behevers.  Afflictions  to  the  godly,  are  not 
properly  punishments,  serving  to  pacify  God's  wrath 
for  sin;  but  are  only  chastisements  to  remove  sin,  and 
are  exercises  of  graces,  and  means  of  holiness.  For 
they  serve  either  to  prevent  evil,  or  to  reform  it;  either 
to  prepare  way  for  grace,  to  quicken  and  increase 
grace,  or  to  discover  and  give  proof  of  it.  God  is  a 
wdse  and  skilful  refiner,  he  knows  how  to  purge  his 
gold,  by  casting  it  into  the  fire  of  affliction,  1  Peter  i. 
7 ;  which  fire  is  not  the  same  to  the  dross,  that  it  is  to 
the  gold ;  it  consumes  the  dross,  but  refines  the  gold, 
that  it  may  be  fit  to  be  made  a  vessel  of  honour. 
Fire  serves  to  try  gold,  as  well  as  to  purge  it ;  for 
pure  gold,  though  it  remain  in  the  fire  many  days,  the 
fire  cannot  waste  it;  when  it  is  once  pure,  it  wall 
hold  its  weight  still  for  all  the  burning.  Hence  it  is 
that  the  Psalmist  saith.  It  is  good  for  me  that  I  have 
been  afflicted,  that  I  might  learn  thy  statutes,  Psa. 
cxix.  67,  71 ;  and  the  apostle  saith.  All  things  work 
together  for  good  to  them  that  love  God,  Rom.  viii. 
28.  He  is  a  froward  and  foolish  person,  who,  being 
sick  of  a  deadly  disease,  does  not  patiently  and  cheer- 
fully bear  the  gripings  and  sickness  of  stomach,  when 
he  knows  this  sickness,  caused  by  bitter  physic,  is  for 
his  health. 

You  will  say,  if  you  could  find  that  your  afflictions 
did  you  any  good,  you  should  not  only  be  patient,  but 
cheerful  under  them. 

I  answer,  Whatsoever  you  feel,  faith  in  God's  word 
will  tell  you,  that  they  now  do  you  good,  and  here- 
after you  shall  feel  the  benefit  of  it.  The  benefit  of 
physic  is  not  always  felt  the  day  you  take  it,  but 
chiefly  w^hen  the  physic  has  done  working.  The 
chief  end  why  God  tries  and  purges  you  by  afflic- 
tions, is,  that  he  may  humble  you,  and  prove  you,  to 
do  you  good  at  your  latter  end,  Deut.  viii.  15,  16. 
You  should  therefore  be  patient  in  the  mean  time. 

Fourthly,  If  yet  your  heart  remain  disquieted,  be- 


149 

cause  of  your  affliction  ;  consider  with  yourself,  what 
harm  impatience  will  do  you,  compared  with  the  good 
that  will  follow  a  patient  enduring  of  it.  For,  besides 
that  it  deprives  you  of  your  right  understanding,  and 
makes  you  to  forget  yourself,  as  I  have  said,  even  to 
forget  your  duty  both  to  God  and  man;  it  is  the  readi- 
est means  to  double  and  lengthen  the  affliction,  not  to 
abate  it,  and  take  it  off.  That  parent  who  intended 
to  give  a  child  but  light  correction,  if  he  be  impatient 
and  rebellious  under  it,  is  hereby  more  incensed,  and 
does  punish  him  more  severely.  But  if,  in  any  afflic- 
tion, you  do  patiently  submit  yourself  under  God's 
mighty  hand,  1  Peter  v.  6,  besides  the  ease  and  quiet 
it  gives  to  the  soul,  and  experience  and  hope  which  it 
produces  in  you,  it  is  the  readiest  means  of  seasonable 
deliverance  out  of  it ;  for  then  God  will  exalt  you  in 
due  time.  God  is  wise,  and  too  strong  to  be  over- 
come by  any  means,  but  by  fervent  prayer  and  hum- 
ble submission  to  his  will,  Hosea  xii.  4. 

Fifthly,  If  yet  your  mind  be  disquieted  within  you 
at  any  crosses  ;  that  you  may  quiet  your  soul,  you 
must  not,  as  most  do,  only  consider  the  weight  and 
number  of  your  crosses,  together  with  their  several 
aggravations ;  but  withal  seriously  think  upon  the 
manifold  mercies  and  favours  of  God,  both  in  the  evils 
you  have  escaped,  and  in  the  benefits  which  you  have 
received,  and  do  now  enjoy,  and  which,  through  Christ, 
you  have  cause  to  hope  to  receive  hereafter.  But 
amongst  all  his  mercies,  forget  not  this  one,  which 
you  have  already,  God  has  given  Christ  unto  you, 
whereby  he  himself  is  yours,  as  your  all-sufficient 
portion.  Now,  if  you  have  Christ,  you  have  with 
him,  all  things  also  which  are  worth  the  having, 
Rom.  viii.  32. 

When  you  have  thus  weighed  impartially  blessings 
and  mercies  against  crosses,  you  will  tell  me,  that  for 
one  cross,  you  have  a  hundred  blessings,  yea,  a  bless- 
ing in  your  crosses,  Psa.  cxix.  71,  and  you  will  say, 
that  this  one  mercy  of  being  in  Christ,  alone  weighs 
up  all  crosses,  and  makes  them  as  light  as  nothing ; 
giving  you  so  much  matter  of  joy  and  thankfulness, 
13* 


150  THE    christian's    DAILY    WALK. 

even  in  the  midst  of  affliction,  that  you  can  neither 
have  cause  nor  time  to  be  impatient,  or  to  repine  at 
any  affliction,  but  to  rejoice  even  in  your  tribulations, 
Rom.  v.  1—3. 

And  as  for  the  time  to  come,  w^hen  you  think  upon 
all  your  crosses  and  sufferings  of  this  present  time, 
yet  reckon,  that  they  are  not  worthy  to  be  compared 
vi^ith  the  glory  that  shall  be  revealed  in  you,  Rom.  viii. 
18.  For  they  are  but  short  for  time,  and  light  for 
weight,  being  compared  with  the  everlasting  weight 
of  glory  which  they  wall  work  for  you,  if  you  endure 
them  patiently.  I  will  say  nothing  of  the  shortness 
and  lightness  of  your  afflictions,  in  comparison  of  the 
far  more  intolerable  and  eternal  weight  of  torments  in 
hell,  which  you  escape :  and  in  comparing  afflictions 
with  glory,  I  will  point  out  to  you  only  the  apostle's 
gradation ;  you  shall  have,  for  affliction,  glory,  2  Cor. 
iv.  17;  for  light  affliction,  weight  of  glory;  for  short 
affliction,  an  eternal  glory;  for  common  and  ordinary 
affliction,  excellent  glory.  And  although  it  might  be 
thought  that  he  had  said  enough,  yet  he  adds  degrees 
of  comparison  ;  yea,  goes  beyond  all  degrees,  calling 
it  more  excellent,  far  more  excellent:  for  thus  he  saith : 
Our  light  affliction,  which  is  but  for  a  moment,  works 
for  us  a  far  more  excellent  and  eternal  weight  of  glory. 
Indeed,  you  must  not  look  at  the  things  which  are 
seen  with  the  eye  of  sense,  2  Cor.  iv.  18,  but  at  things 
which  are  not  seen,  which  are  spiritual  and  eternal, 
seen  only  by  the  eye  of  faith. 

You  will  say,  if  you  did  but  bear  afflictions  for 
Christ,  then  you  could  rejoice  in  hope;  but  you  oft- 
times  suffer  afflictions  justly  for  your  sin. 

I  answer.  Though  this  place  principally  points  to 
suffering  for  Christ's  cause,  yet  it  is  all  one,  in  your 
case,  if  you  bear  afflictions  patiently  for  his  sake.  A 
man  may  suffer  afflictions  for  Christ  two  ways:  First, 
When  he  suffers  for  his  religion  and  for  his  cause. 
Secondly,  When  a  man  suffers  any  thing  which  God 
lays  upon  him,  quietly,  for  Christ's  will  and  command- 
ment sake.  This  latter  is  more  general  than  the 
former,  and  the  former  must  be  comprehended  in  this 


THE    christian's    DAILY    WALK.  151 

latter;  else  the  former  suffering  for  Christ's  cause,  if 
it  be  not  in  love  and  obedience,  1  Cor.  xiii.  3,  and  for 
Christ's  sake,  out  of  conscience  to  fulfil  his  will,  is 
nothing ;  whereas  he  that  endures  patiently  God's  just 
punishment  for  sin  for  Christ's  sake,  endeavouring  to 
submit  his  will  to  the  will  of  Christ,  this  man  suffers, 
that  is,  patiently  endures  affliction  for  Christ,  though 
he  never  suffer  for  profession  of  Christ ;  and,  if  such 
an  one  were  put  to  it,  he  would  readily  suffer  for 
Christ's  cause.  And  such  afflictions  as  these,  thus 
patiently  endured,  work  also  this  excellent  weight  of 
glory,  as  well  as  the  other. 

By  these  and  the  like  reasonings  of  faith,  you  may 
possess  your  soul  in  patience,  as  David  and  others 
have  done,  Psa.  xlii.  xliii.  by  casting  anchor  on  God, 
and  on  his  word,  fixing  their  stay  and  hope  in  him. 
Let  the  issue  of  your  reasoning  be  this  :  I  will  wait  on 
God,  and  yet,  for  all  the  causes  of  distress,  praise  him 
who  is  the  health  of  my  countenance,  and  my  God. 
Thus  David  quieted  his  heart,  1  Sam.  xxx.  6,  when  he 
heard  tidings  that  his  city  Ziklag  was  burnt,  and  that 
his  wives  and  all  that  he  had,  together  with  the  wives 
and  children  of  all  his  soldiers,  were  carried  captive ; 
and  when  he  saw  that  his  soldiers  began  to  mutiny, 
and  heard  them  speak  of  stoning  him,  he  encouraged 
himself  in  the  Lord  his  God.  And  good  Jehoshaphat, 
in  his  desperate  condition,  cast  anchor  here,  saying, 
O  our  God,  we  know  not  what  to  do,  but  our  eyes 
are  on  thee,  2  Chron.  xx.  12.  Thus  by  the  exercise 
of  your  hope  in  God,  the  heart  may  be  wrought  unto 
much  patience  and  quietness  in  all  distresses. 

A  further  means  of  grace  is,  observe  the  patience 
of  others,  as  of  the  prophets  and  faithful  servants  of 
God,  who  are  recorded  in  Scripture,  and  left  as  exam- 
ples of  suffering  affliction,  and  of  patience.  We  count 
them  happy  that  endure,  saith  James;  you  have 
heard  of  the  patience  of  Job,  and  have  seen  the  end 
of  the  Lord;  that  the  Lord  is  very  pitiful,  and  of  ten- 
der mercy,  James  v.  10,  11.  But  especially  represent 
to  your  thoughts  the  patience  of  your  head  and 
Saviour  Jesus  Christ,  whom  you  pierced  by  your  sins, 


152  THE    CHRISTIAN  S    DAILY    WALK. 

who  as  a  lamb,  dumb  before  the  shearer,  opened  not 
his  mouth,  Isa.  Kii.  7.  Now,  if  you  would  consider 
him  who  is  the  author  and  finisher  of  your  faith ;  who 
endured  such  contradiction  of  sinners,  Heb.  xii.  1 — 3, 
&c.  and  such  intolerable  anguish  of  soul,  when  he 
wrestled  with  his  Father's  wrath  ;  then  you  would  not 
be  wearied  nor  faint  in  your  minds,  when  you  are 
under  any  affliction.  If  with  Christ  you  set  the  joy 
before  you,  you  will  be  able  to  endure  the  cross, 
and  despise  the  shame  of  all  persecution  for  well 
doing,  and  so  run  that  race  which  is  before  you  with 
patience,  that  you  shall  in  the  end  sit  down  with 
Christ  at  the  right-hand  of  the  throne  of  God,  Heb. 
xii.  2;  Rev.  iii.  21. 

Sixthly,  and  lastly.  Pray  much  for  patience,  wait- 
ing patiently  for  it,  James  i.  4,  5;  and  without  doubt, 
the  God  of  patience  and  consolation,  who  has  com- 
manded it,  who  sees  that  you  have  need  of  it,  and  who 
has  promised  to  give  you  all  your  petitions  which 
you  make  according  to  his  will,  will  surely  give  you 
patience. 

(6.)  Of  bearing  afflictions  thankfully  and  fruitfully. 

To  bear  adversity  and  afflictions  well,  it  is  not 
enough  that  you  bear  them  patiently,  because  you 
deserve  them,  and  because  they  come  from  God;  but 
you  must  bear  them  thankfully.  Lam.  iii.  22,  23;  Job 
i.  21;  cheerfully  and  comfortably,  Rom.  v.  3,  because 
they  are,  as  you  have  heard,  for  your  good,  Psa.  cxix. 
71;  Lam.  iii.  27.  We  do  not  only  patiently  endure 
the  hand  of  the  surgeon,  and  the  prescriptions  of  the 
physician,  but  we  thank  them,  pay  them,  and  are  glad 
of  their  recipes,  though  they  put  us  to  pain.  Count 
it  exceeding  joy,  saith  James,  when  you  fall  into 
divers  temptations,  knowing  this,  that  the  trying  of 
your  faith  works  patience,  &c.  James  i.  2,  3. 

Last  of  all,  unto  patience  and  thankfulness,  you 
must  add  fruitfulness  and  growth  of  grace,  Psa.  cxix. 
67 — 71;  this  should  be  the  fruit  of  all  crosses  and 
afflictions,  that  with  David  you  may  be  better  for 
them,  and  that  you  may,  with  Job,  come  out  of  them 
as  gold  refined  and  purged  from  dross,  Job  xxiii.  10. 


DAILY    WALK.  15S 

Therefore  God  chastens  you  as  he  did  Jacob:  This 
is  all  the  fruit,  to  take  away  your  sin,  Isa.  xxvii.  9, 
and  that  you  should  be  partaker  of  his  holiness,  Heb. 
xii.  10.  Be  better,  therefore,  for  crosses;  then  God 
has  his  end,  when,  after  his  ploughing,  harrowing,  and 
threshing  of  you,  he  shall  reap  the  harvest  of  well 
doing,  which  he  reaps  not  so  much  for  himself,  as  for 
you;  for  the  ground  that  brings  forth  fruit  meet  for 
him  that  dresses  it,  receives  blessing  from  God,  Heb. 
vi.  7.  All  good  works  are  "  treasured  up  in  heaven 
for  the  doers  of  them." 

When  you  have  learned  this  lesson  also,  how  to  be 
abased  and  to  suffer  need,  as  w^ell  as  how^  to  be  full 
and  to  abound,  Phil.  iv.  11,  12,  with  all  the  fore-men- 
tioned directions,  how  at  all  times,  and  in  all  things, 
to  walk  with  God,  you  will  prove  yourself  to  be  a 
good  proficient  in  the  school  of  Christ,  one  that  has 
walked  to  good  purpose  before  God ;  showing  that 
you  are  neither  barren  or  unfruitful,  in  the  knowledge 
of  our  Lord  Jesus  Christ,  2  Peter  i.  5 — 8. 

Thus  much  concerning  the  outward  frame  of  your 
life  and  conversation,  according  to  which  you  must 
walk  with  God.  The  inward  truth  and  life  of  all  this, 
which  is,  doing  all  in  uprightness,  remains  to  be 
spoken  unto,  and  is  as  follows. 


CHAPTER  XI. 


OF    UPRIGHTNESS. 


The  sum  of  this  head  is  contained  in  this,  that  in  youi 
whole  walking  with  God,  you  must  be  upright.  Both 
these,  to  walk  with  God,  and  to  be  upright,  are  joined 
in  this  precept :  Walk  with  me,  and  be  perfect,  or  up- 
right, Gen.  xvii.  1.  He  speaks  not  of  an  absolute  per- 
fection of  degrees,  in  the  fulness  of  all  graces,  which 


154  THE  christian's  daily  walk. 

is  only  aimed  at  in  this  life,  towards  which  the  Chris- 
tian, by  watchfulness  and  diligence,  may  come  nearer 
and  nearer ;  but  is  never  attained  until  we  come  to 
heaven,  amongst  the  spirits  of  just  men  made  perfect, 
Heb.  xii.  23.  He  speaks  here  of  the  perfection  of 
parts,  and  of  truth  and  grace  in  every  part,  expressing 
itself  in  unfeignedness  of  will  and  endeavour ;  which 
is  uprightness. 


SECT.    1.    THE    necessity    OF    UPRIGHTNESS    IN    RELIGION. 

That  you  should  be  sincere  and  upright,  read  Joshua 
xxiv.  14 ;  1  Chron.  xxviii.  9.  And  the  apostle  tells 
you,  that  since  Christ  Jesus,  your  passover,  is  slain, 
you  must  keep  the  feast,  which  shadows  forth  the 
whole  time  of  our  life  here,  with  the  unleavened 
bread  of  sincerity  and  truth,  1  Cor.  v.  7,  8.  The 
examples  of  Noah,  Gen.  vi.  9  ;  Job,  Job  i.  1 ;  Nathaniel, 
John  i.  47  ;  with  many  others  in  the  Scriptures,  are 
therefore  written,  that  of  them  you  may  learn  to  be 
upright. 

There  is  special  reason  why  you  should  be  upright: 

First,  Your  God  with  whom  you  walk,  is  perfect 
and  upright,  Matt.  v.  48;  he  is  truth;  he  loves  truth  in 
the  inward  parts,  Psa.  li.  6 ;  all  his  works  are  done 
in  truth;  and  there  was  no  guile  ever  found  to  be 
either  in  the  mouth,  hand,  or  heart,  of  your  head 
Christ  Jesus,  1  Peter  ii.  21,  22.  Now,  you  should 
please  God,  and  be  like  your  Father,  and  your  head 
Christ  Jesus,  following  his  steps. 

Secondly,  It  is  to  no  purpose  to  do  that  which  is 
right  in  God's  sight,  in  respect  of  the  matter  of  your 
actions,  if  in  the  truth  and  disposition  of  your  soul 
you  be  not  upright  therein.  For  the  best  action,  void 
of  uprightness,  is  but  like  a  well-proportioned  body 
without  life  and  substance.  And  that  is  counted  as  not 
done  at  all  to  God,  Zech.  vii.  5,  6,  which  is  not  done 
in  uprightness.  This  exception  is  taken  against  Ama- 
ziah's  good  actions  ;  it  is  said,  He  did  that  which  was 
right  in  the  sight  of  the  Lord,  but  he  did  it  not  in  up- 


155 

Tightness,  he  did  it  not  with  a  perfect  heart,  2  Chron. 
XXV.  2. 

Thirdly,  The  best  actions,  without  uprightness,  do 
not  only  lose  their  goodness  ;  but  in  God's  account  are 
esteemed  abominable  evils.  Such  were  the  prayers 
and  sacrifices  of  the  hypocritical  Jews,  Isa.  i.  13,  14, 
Ixvi.  3.  For  God  judges  such  actions,  and  such  ser- 
vices, to  be  mere  flattery,  lying,  and  mocking  him  to 
his  face,  Psa.  Ixxviii.  34,  36,  37. 

Now,  because  there  is  none  so  ready  to  presume 
that  he  is  upright,  as  the  hypocrite,  saying,  with 
Ephraim,  In  all  my  labours  they  shall  find  no  iniquity 
in  me,  that  were  sin,  Hosea  xii.  8 ;  and  because  there 
are  none  so  ready  to  doubt  whether  they  be  upright, 
as  are  the  tender-hearted  and  sincere :  so  it  was  with 
David,  when  he  prayed  to  have  a  right  spirit  renewed 
in  him,  Psa.  li.  10  ;  it  will  be  needful  and  useful  that  I 
show  you  what  uprightness  is,  and  by  what  infallible 
signs  you  may  know  whether  you  be  upright  or  no. 


SECT.    2.     THE    DESCRIPTION    OF    UPRIGHTNESS. 

Christian  uprightness,  for  of  that  I  speak,  is  a  saving 
grace  of  the  Holy  Ghost,  wrought  in  the  heart  of  a 
man  rightly  informed  in  the  knowledge  of  God  in 
Christ,  whereby  his  soul  stands  so  entirely  and  sin- 
cerely right  towards  God,  that  in  the  true  disposition, 
bent,  and  firm-  determination  of  his  will,  he  would,  in 
every  faculty  and  power  of  soul  and  body,  approve 
himself  to  be  such  an  one  as  God  would  have  him  to 
be,  and  would  do  whatsoever  God  would  have  him  to 
do,  and  all  as  God  would  have  him,  and  that,  for  and 
unto  God,  and  his  glory. 

The  author  of  this  uprightness  is  God's  sanctifying 
Spirit. 

The  common  nature  of  it,  wherein  it  agrees  with 
other  graces,  is,  it  is  a  saving  grace ;  it  is  peculiar  to 
them  that  shall  be  saved,  for  only  they  are  endued 
with  it ;  but  it  is  common  to  all,  and  every  one,  who 
is  effectually  called. 


156  THE  christian's  daily  walk. 

The  proper  seat  of  this  grace  is  the  will. 

The  fountain  in  man,  from  whence,  through  the 
special  grace  of  the  Holy  Ghost,  it  springs,  is  sound 
knowledge  of  God  and  of  his  will,  concerning  those 
things  which  the  will  should  choose  and  refuse ;  and 
from  faith  in  Christ  Jesus,  through  whom  every  be- 
liever does,  of  his  fulness,  receive  this  grace  to  bp  up- 
right. Hereby  Christian  uprightness  differs  from  that 
uprightness,  which  may  be  in  a  mere  natural,  super- 
stitious, and  misbelieving  man,  for  even  such  may  be 
unfeigned  in  their  actions  in  their  kind,  both  in  actions 
civil  and  superstitious,  doing  that  which  they  do,  in 
their  ignorance  and  blindness,  without  dissimulation 
either  with  God  or  man.  This  Paul  did  before  his 
conversion,  he  did  as  he  thought  he  ought  to  do.  Acts 
xxvi.  9. 

The  form  and  proper  nature  of  uprightness,  is  the 
good  inclination,  disposition,  and  firm  intention  of  the 
will  to  a  full  conformity  with  God's  will,  and  that  not 
in  some  faculties  and  powders  of  man,  or  in  some  of 
his  actions,  but  the  Christian  would  be  universally  sin- 
cere in  all  his  parts,  and  in  all  things ;  he  w^ould  be, 
and  do,  as  God  would  have  him  to  be  and  do,  making 
God's  will,  revealed  in  his  word  and  works,  to  be  his 
will,  and  God's  glory  to  be  his  end. 

This  holy  uprightness  expresses  itself  in  these  three 
things : 

First,  It  shows  itself  in  a  well-grounded  and  un- 
feigned purpose  and  resolution  to  cleave  to  the  Lord, 
and  to  make  God's  will  to  be  his  will.  Acts  xi.  23  ; 
Psa.  cxix.  57,  106.  This  is  an  act  of  the  will,  guided 
and  concluded  from  sound  judgment. 

The  second  act  is,  an  unfeigned  desire  and  longing 
of  the  heart  to  attain  this  good  purpose  and  resolution, 
willing  or  desiring  in  all  things  to  live  honestly,  Heb. 
xiii.  18,  and  to  live  worthy  of  the  Lord  in  all  well- 
pleasing  ;  longing,  with  David,  after  God's  precepts, 
Psa.  cxix.  40.  This  is  an  act  of  the  affection  of  desire, 
a  motion  of  the  will,  drawino;  and  excitin^]^  a  man  for- 
ward,  giving  him  no  rest,  until  he  have  obtained,  at 
least  in  some  good  measure,  his  said  purpose. 


DAILY    WALK.  157 

Thirdly,  Uprightness  shows  itself  in  a  true  endea- 
vour and  exercise,  according  to  the  strength  and  mea- 
sure of  grace  received,  to  be,  and  to  do  according  to 
the  former  resolutions  and  desires.  Such  was  the 
apostle's  endeavour  to  have  always  a  conscience 
void  of  offence  towards  God  and  towards  men.  Acts 
xxiv.  16.  This  endeavour  is  an  act  of  the  whole 
man.  All  and  every  active  power  of  soul  and  body, 
as  there  shall  be  use  of  them,  are  employed  in  unfeign- 
ed endeavour. 

Now  concerning  endeavour,  know,  there  are  who 
think  they  endeavour  sufficiently,  when  they  do  not; 
others  that  they  do  not,  when  yet  they  do.  The  first, 
if  they,  to  the  sluggard's  longing  and  wishing,  do  join 
an  outward  conformity  to  the  means  of  grace,  as  to 
hearing  the  word,  praying  now  and  then,  and  receiv- 
ing the  sacraments ;  and  if  they  do  some  things  which 
may  be  done  with  little  labour  and  difficulty  ;  and  if 
to  these  they  add  some  slight  essays  to  abstain  from 
sin,  and  to  do  well,  think  they  endeavour  much; 
whereas,  if  they  do  no  more,  all  is  to  little  purpose. 

For,  to  endeavour,  is  to  exercise  the  head  with  study 
how.  Acts  xxiv.  16,  and  the  heart  with  will  and  desire, 
and  the  hand  and  tongue,  and  the  whole  outward  man, 
to  do  their  utmost,  putting  to  their  whole  strength, 
their  whole  skill,  and  their  whole  will,  to  subdue  sin, 
and  to  be  strengthened  in  grace,  and  built  up  more 
and  more  in  knowledge,  faith,  and  holiness,  removing 
or  breaking  through  every  hindrance,  shunning  all 
occasions  of  evil,  or  whatsoever  may  strengthen  sin, 
and  seeking  after  and  embracing  all  opportunities  and 
means  to  be  strengthened  in  the  inward  man,  Phil.  iii. 
11,  14.  If  one  means  will  not  be  sufficient,  if  there  be 
others  to  be  used,  they  will  find  out  and  use  them  also; 
if  they  cannot  attain  their  good  purposes  at  once,  they 
will  try  again  and  again.  They  who  endeavour 
indeed,  not  only  seek  to  obtain  their  ends,  but  they 
strive  in  seeking;  as  hard  students,  as  good  warriors 
and  wrestlers,  and  as  those  who  run  in  a  race  do ;  so 
that  they  may  obtain  that  which  they  study,  fight, 
wrestle,  and  run  for,  1  Cor.  ix.  24 — 27.     It  is  not  a 


158  THE  christian's  daily  walk. 

bare  wishing  or  luoulding  for  a  fit,  or  a  cold  and 
common  seeking ;  but  an  earnest  striving  to  enter  in 
at  the  strait  gate,  Luke  xiii.  24,  that  gives  admittance 
into  the  way  of  holiness,  and  into  the  kingdom  of 
heaven.  It  is  a  studying  and  exercising  a  man's  self 
as  in  a  matter  of  life  and  death ;  and  as  a  wise  man 
would  do  for  a  kingdom,  where  there  is  possibility  and 
hope  of  obtaining  it. 

Others,  who  indeed  endeavour  to  keep  a  good  con- 
science toward  God  and  man,  yet  because  they  cannot 
bring  into  act  always  that  wdiich  they  labour  for, 
or  because  they  see  oversights,  neglects,  or  some 
weakness  in  their  endeavours,  think  that  they  en- 
deavour to  no  purpose.  Whereas,  if  they  do  what 
they  can,  according  to  the  strength  of  grace  received, 
or  according  to  the  condition  or  state  wherein  they 
are,  which  is  sometimes  better,  sometimes  worse ;  if 
they  see  their  failings  in  their  endeavours,  and  bewail 
them,  and  do  ask  pardon,  resolving  by  God's  grace  to 
strive  to  do  better ;  this  is  true  endeavour,  this  is  that 
which  God  for  Christ's  sake  does  accept  of,  Mark  xiv. 
8.  For  since  endeavour  is  a  part  of  our  holiness, 
you  must  not  think  that  it  will  be  perfect  in  this  life; 
if  it  be  true,  you  must  thank  God,  for  he  will  accept 
of  that. 

A  man's  endeavour  may  be  as  true,  and  as  much, 
when  yet  he  cannot  perform  what  he  endeavours  to 
do,  as  it  is  at  other  times,  when  with  the  endeavour 
he  has  also  ability  to  perform.  As  you  may  see  in 
natural  endeavours.  The  same  man  being  well  in 
health,  if  he  fall,  and  break  not  his  arms  or  legs, 
endeavours  to  get  up,  and  readily  does  it:  but  if  he  be 
weak,  or  if  falling  he  breaks  his  arms  and  legs,  he  also 
has  a  will  and  desire  to  rise,  and  strives  earnestly  to 
help  himself,  but  cannot  do  it  effectually,  and  in  that 
case,  he  is  fain  to  lie  until  he  see  help  coming:  then 
he  will  call,  and  entreat  help,  and  when  one  gives  him 
the  hand,  though  he  cannot  rise  of  himself,  yet  he  w^ill 
lift  up  himself,  as  well  as  he  can.  Does  not  this  man, 
in  his  latter  condition,  as  truly  endeavour  as  he  did  in 
his   former?     So   it   is  with  a  spiritual  man  in  his 


THE    christian's    DAILY    WALK.  159 

spiritual  endeavours.  If  he  essay  to  do  what  he  can, 
and  call  to  God  for  his  help,  and  when  he  has  it,  is 
glad,  and  willing  to  improve  it,  this  is  the  true  endea- 
vour, which,  concurring  with  the  two  former  acts, 
purpose  and  desire,  gives  proof  of  uprightness. 

There  is  a  twofold  uprightness ;  the  one  of  the  heart 
and  person,  the  other  of  the  action.  I  have  described 
the  uprightness  of  the  person.  And  then  an  action  is 
upright,  when  a  man  does  not  dissemble,  but  means, 
as  he  saith,  intending  as  much  as  is  pretended,  whether 
it  be  in  actions  toward  God  or  man.  The  first  is, 
when  the  heart  of  man  agrees  with,  and  in  the  inten- 
tion thereof,  is  according  to  the  will  of  God.  The 
second  is,  when  the  outward  act  agrees  with,  and  is 
according;  to  the  heart  of  him  that  does  it. 


SECT.    3.       RULES    TO    JUDGE    OF    UPRIGHTNESS. 

That  you  may  rightly  judge  whether  you  are  up- 
right or  no ;  first,  take  certain  rules  for  direction, 
to  rectify  your  judgment ;  then  observe  the  marks  of 
uprightness. 

First,  Uprightness  being  part  of  sanctification,  is 
not  fully  perfect  in  any  man  in  this  life;  but  is  mixed 
with  some  hypocrisy,  conflicting  one  against  the  other. 
It  has  its  degrees,  sometimes  more,  sometimes  less ; 
in  some  things  more,  in  some  things  less,  according  as 
each  part  prevails  in  the  opposition,  and  according  as 
the  Christian  grows  or  decays  in  other  principal  and 
fundamental  graces. 

Secondly,  A  man  is  not  to  be  called  an  upright  man, 
or  an  hypocrite,  because  of  some  few  actions  wherein 
he  may  show  uprightness  or  hypocrisy:  for  an  hypo- 
crite may  do  some  upright  actions,  in  which  he  does 
not  dissemble,  though  he  cannot  be  said  to  do  them  in 
uprightness ;  as  Jehu  destroyed  the  wicked  house  of 
Ahab,  and  the  idolatrous  priests  of  Baal,  with  all  his 
heart,  2  Kings  x.  And  the  best  man  may  do  some 
hypocritical  and  guileful  actions,  as,  in  the  matter  of 
Uriah,  David  did,  1  Kings  xv.  5.     It  is  not  the  having 


160  THE    christian's    DAILY    WALK. 

of  hypocrisy  that  denotes  an  hypocrite,  but  the  reign- 
ing of  it,  which  is,  when  it  is  not  seen,  confessed, 
bewailed,  and  opposed. 

A  man  should  judge  of  his  uprightness  rather  by 
his  will,  bent,  and  the  inclination  of  his  soul,  and  good 
desires,  and  true  endeavours  to  well  doing  in  the  whole 
course  of  his  life,  than  by  this  or  that  particular  act, 
or  by  his  power  to  do.  David  was  thus  esteemed  a 
man  according  to  God's  own  heart,  no  otherwise ; 
rather  by  the  goodness  of  the  general  course  of  his  life, 
&c.,  than  by  particular  actions:  for  in  many  things  he 
offended  God,  and  polluted  his  soul,  and  blemished  his 
reputation. 

Thirdly,  Although  uprightness  is  to  be  judged  by 
the  inward  frame  of  the  heart  towards  God,  yet 
wheresoever  uprightness  is,  it  will  show  itself  in  men's 
actions  in  the  course  of  their  lives,  James  ii.  18.  Only 
observe  this,  that  in  judging  your  actions,  you  must 
not  judge  them  so  much  by  the  greatness  of  the  quan- 
tity, as  by  the  soundness  and  goodness  of  the  quality. 
If  it  be  good  in  truth,  according  to  the  measure  of 
grace  received,  God  accepts  it  in  Christ,  2  Cor.  viii. 
12.  She  has  done  what  she  could,  saith  our  Saviour, 
Mark  xiv.  8.  A  little  sound  and  true  fruit,  though 
weak  in  comparison,  is  far  better  than  many  fair 
blossoms,  yea,  than  plenty  of  grapes,  if  they  be  wild 
and  sour. 


SECT.    4.       PARTICULAR    MARKS    OF    UPRIGHTNESS. 

That  you  may  conceive  more  distinctly,  and  better 
remember  the  signs  of  uprightness,  I  reduce  them  to 
these  heads.  They  are  taken,  1.  From  universality 
of  respect  to  all  God's  will.  2.  From  a  special  respect 
to  such  things  as  God  requires  especially.  3.  From 
a  will  and  desire  to  please  God  in  one  place  as  well  as 
another ;  in  secret  as  well  as  openly.  4.  From  a  con- 
stancy of  will  to  please  God  at  one  time,  as  well  as 
another.  5.  From  the  true  causes  from  whence  good 
actions  flow.     6.  From  the  effects  that  follow  well 


161 

doing.  7.  From  the  effects  that  follow  evil  doing 
8.  From  the  conflict  which  shall  be  found  between 
uprightness  and  hypocrisy. 

First,  The  upright  man  is  universal  in  his  respect 
to  the  whole  will  of  God,  Psa.  cxix.  6. 

(1.)  In  an  unfeigned  desire  and  endeavour  to  know 
what  manner  of  man  he  ought  to  be,  and  what  he 
ought  to  do,  Psa.  cxix.  33,  34.  He  would  know  and 
believe  any  one  part  of  God's  will,  so  far  as  it  may 
concern  himself,  as  well  as  another ;  threats  as  well 
as  promises,  commandments  as  well  as  either;  and 
that  not  some,  but  all  the  threats,  all  the  promises,  and 
all  the  commandments;  coming  to  the  light  readily, 
that  his  deeds  may  be  made  manifest,  John  iii.  21. 

He  is  willing  to  know  and  believe  what  he  should 
do,  as  well  as  what  he  should  have,  and  hope  for.  But 
the  hypocrite  does  not  so,  he  winks  with  his  eyes, 
and  is  willingly  ignorant  of  tiiat  sin,  which  he  would 
not  leave.  Matt.  xiii.  15.  2  Peter  iii.  5,  and  of  that 
duty  which  he  would  not  do,  and  of  that  judgment 
which  he  would  not  feel.  He  is  willing  to  know  the 
promises  of  the  gospel,  but  willingly  ignorant  of  the 
precepts  of  the  gospel,  and  of  the  conditions  annexed 
to  the  promises. 

(2.)  His  universal  respect  to  God's  will  is  not  only 
to  know  but  to  do,  and  to  submit  unto  it  in  all  things, 
willing  to  leave  and  shun  every  sin ;  willing  to  do  every 
thing  which  he  knows  to  be  his  duty;  willing  to  bear 
patiently,  thankfully,  and  fruitfully,  every  correction 
wherewith  the  Lord  does  exercise  him.  He  dislikes 
sin  in  all.  He  loves  grace  and  goodness  in  all.  He 
would  keep  a  good  conscience  in  all  acts  of  religion 
towards  God,  Acts  xxiv.  16,  and  in  all  acts  of  right- 
eousness and  sobriety  towards  and  amongst  men.  He 
would  forbear  not  only  those  sins  to  which  his  nature 
is  not  so  much  inclined,  or  to  which  his  condition  in 
life  affords  not  so  many  temptations;  but  those  to 
which  his  nature  and  condition  of  life  most  carry 
him;  he  will  cross  himself  in  his  dearest  lust,  espe- 
cially his  formerly  beloved  sin;  his  own  sin,  as  David 
calls  it,  Psa.  xviii.  23.  Neither  does  he  endeavour 
14* 


162  THE  christian's  daily  walk. 

to  abstain  from  those  vices  which  may  bring  loss,  and 
are  out  of  credit;  which  human  laws  punish,  and  all 
men  cry  out  against:  but  such  as,  through  the  iniquity 
of  the  times,  are  in  countenance  with  the  greatest,  and 
practised  by  most;  the  forbearance  whereof  may 
threaten  and  procure  danger  and  discredit,  Dan.  iii. 
18;  Acts  iv.  19;  the  doing  whereof  may  promise  and 
promote  much  worldly  gain  and  honour.  Moreover, 
the  upright  man  does  not  only  strive  to  do  those  holy 
and  virtuous  actions,  which  are  in  credit,  and  for  his 
advantage  in  the  world;  but  those  also  which  may 
expose  to  disgrace  and  loss  even  of  his  life  and  liveli- 
hood, Dan.  vi.  10.  He  would  abstain  as  well  from 
less  evils,  even  from  appearance  of  evils,  1  Thess.  v. 
22,  as  from  gross  sins,  and  would  so  do  the  greater 
things  of  the  law,  as  not  to  leave  the  other  undone, 
Matt,  xxiii.  23.  But  the  hypocrite  does  not  so,  Mark 
vi.  20 — 27;  there  is  some  sin  he  will  not  leave,  some 
duty  he  will  not  do,  &c.     Follow  the  opposition. 

Secondly,  An  upright  man  is  known  by  this:  where 
God  has  laid  a  special  charge,  there  he  will  have  a 
first  and  special  respect  to  it;  as,  to  seek  the  kingdom 
of  God  and  his  righteousness.  Matt.  vi.  33;  that  one 
thing  necessary,  Luke  x.  42;  and  to  show  a  special 
love  to  the  household  of  faith,  Gal.  vi.  10;  Psa.  xvi.  2; 
to  be  first  and  most  at  home,  reforming  himself,  pul- 
ling the  beam  out  of  his  own  eye.  Matt.  vii.  5:  to  be 
most  zealous  for  matter  of  substance  in  religion,  and 
less  in  matter  of  ceremony  and  circumstance.  Matt, 
xxiii.  23.  Lastly,  his  chief  care  will  be  to  apply  him- 
self to  a  conscientious  discharge  of  the  duties  of  his 
particular  calling,  Luke  iii.  10 — 14;  1  Thess.  iv.  11; 
knowing  that  a  man  has  no  more  conscience  nor 
goodness  in  truth,  than  he  has  will  and  desire  in  it  to 
show  the  works  of  his  particular  place  and  calling. 
The  hypocrite  is  contrary  in  all  these.  Matt.  vii.  3 — 5; 
1  Tim.  V.  13;  2  Thess.  iii.  11. 

Thirdly,  The  upright  man  endeavours  to  approve 
himself  to  God,  as  well  in  secret,  as  openly;  as  well 
in  the  inward  man,  as  in  the  outward ;  as  well  in 
thought,  as  in  word  and  deed.     But  it  is  quite  other- 


THE    christian's    DAILY    WALK.  163 

wise  with  the  hypocrite  ;  if  he  may  seem  good  to  men, 
it  is  all  he  cares  for,  Matt.  vi.  2,  &c. 

Fourthly,  The  upright  man  is  constant ;  his  will  is 
that  he  might  always  please  God,  Acts  xxiv.  16.  He 
does  as  much  endeavour  to  approve  himself  to  God  in 
prosperity  as  in  adversity,  and  even  then  studies  how 
to  be  able  to  hold  out  before  God,  if  his  state  should 
alter.  I  do  not  mean  such  a  constancy  as  admits  of 
no  intermission  or  obstructions  in  his  Christian  course. 
A  constant  running  spring  may  be  hindered  in  its 
course  for  a  time,  by  damming  it  up;  yet  the  spring 
will  approve  itself  to  run  constantly,  for  it  will  be  still 
thrusting  to  get  through,  or  to  get  under  ;  or,  if  it  can 
do  none  of  these,  it  will  raise  itself  in  time,  according 
to  its  strength,  and  get  over  all  hinderances,  and  will 
bear  down  all  before  it,  and  run  with  a  more  full 
streams  afterwards,  by  as  much  as  it  w^as  before  in- 
terrupted: so  it  is  with  an  upright  man.  But  the 
hypocrite's  religion  is  by  fits  and  starts ;  as  he  calls 
not  on  God  at  all  times,  Job  xxvii.  10,  so  it  is  wdth 
all  other  his  goodness,  it  is  but  as  the  seed  in  stony 
ground,  and  amongst  thorns.  Matt.  xiii.  21,  22,  and  as 
morning  dew,  Hosea  vi.  4,  it  endures  but  for  a  season. 

Fifthly,  An  upright  man  is  known  by  the  causes 
from  which  all  his  good  actions  spring,  and  to  which 
they  tend. 

(1.)  That  which  causes  the  upright  man  to  endea- 
vour to  keep  a  good  conscience  alway,  is  an  inward 
principle  and  power  of  grace,  causing  him  through 
faith  in  Christ,  John  xv.  2,  5,  in  and  from  whom,  as 
the  root  of  all  grace,  he  brings  forth  fruit;  and  from 
love  and  fear  of  God,  1  Cor.  ix.  16—18;  2  Cor.  v.  14; 
Gen.  xlii.  18;  and  from  conscience  of  the  command- 
ment, to  do  the  will  of  God,  2  Cor.  ii.  17.  Not  only 
fear  of  wrath,  and  hope  of  rew^ard,  causes  him  to 
abstain  from  evil  and  do  good;  but  chiefly  love  of 
God,  and  conscience  of  duty. 

Now,  if  you  would  know  when  you  obey  out  of  con- 
science of  the  commandment,  and  from  love  of  Christ ; 
consider,  1.  Whether  your  heart  and  mind  stand  bent 
to  obey  every  of  God's  commandments  which  you 


164  THE  christian's  daily  walk. 

know,  as  well  as  any,  and  that  because  the  same  God 
who  has  given  one,  has  given  all,  James  ii.  11.  If  so, 
then  you  obey  out  of  conscience.  2.  Consider  what 
you  do,  or  would  do,  when  Christ,  and  his  true  reli- 
gion, and  his  commandments  go  alone,  and  are  sepa- 
rated from  all  outward  credit,  pleasure,  and  profit. 
Do  you,  or  will  you  then  cleave  to  Christ,  and  to  the 
commandment  ?  Then  love  of  Christ,  fear  of  God, 
and  conscience  of  God's  command,  was,  and  is  the 
true  cause  of  your  well-doing;  especially  if  you  choose 
and  endeavour  this,  when  all  these  are  by  the  world 
clothed  with  peril  and  contempt.  3.  Consider  whether 
you  can  go  on  in  the  strict  course  of  godliness  alone, 
and  whether  you  resolve  to  do  it  though  you  shall 
have  no  company,  but  all  or  most  go  in  the  way  of 
sin,  and  also  persuade  you  thereunto.  When  you 
will  walk  with  God  alone,  and  without  other  company, 
this  shows  that  your  walking  with  God  is  for  his  sake. 
So  walked  Noah,  Gen.  vii.  1,  and  Elijah,  1  Kings  xix. 
13,  as  he  thought. 

But  the  cause  of  an  hypocrite's  well-doing  is  only- 
goodness  of  nature,  or  good  education,  or  mere  civili- 
ty, or  some  common  gifts  of  the  Spirit,  or  self-love, 
slavish  fear,  or  the  like.  See  this  in  Ahab's  repent- 
ance, 1  Kings  xxi.  27,  in  Jehu's  zeal,  2  Kings  x.  16, 
and  Joash's  goodness,  2  Chron.  xxiv.  Ahab's  humilia- 
tion was  only  from  a  slavish  fear  of  punishment.  The 
zeal  of  Jehu  was  only  from  earthly  joy  and  carnal 
policy;  for  had  it  been  in  zeal  for  God,  he  would  as 
well  have  put  down  the  calves  at  Dan  and  Bethel,  as 
slain  the  priests  of  Baal.  And  the  goodness  of  Joash 
was  chiefly  for  Jehoiadah's  sake,  whom  he  rever- 
enced, and  to  whom  he  esteemed  himself  beholden  for 
his  kingdom,  and  not  for  God's  sake.  For  the  Scrip- 
ture saith,  that  after  Jehoiadah's  death,  the  princes 
solicited  him,  and  he  yielded  to  them,  and  fell  to 
idolatry;  added  this  also,  he  commanded  Zechariah 
the  high-priest,  Jehoiadah's  son,  to  be  slain,  because, 
in  the  name  of  the  Lord,  he  reproved  him  for  his  sin, 
2  Chron.  xxiv.  6,  17,  18,  20,  21. 

(2.)  The  upright  man's  actions,  as  they  come  from 


THE    christian's    DAILY    WALK.  165 

a  good  beginning,  so  they  are  directed  to  a  good  end, 
1  Cor.  X.  31,  namely,  the  pleasing  of  God,  and  the 
glory  of  his  name,  as  his  direct,  chief,  and  utmost  end; 
not  that  a  man  might  not  have  respect  to  himself,  and 
to  his  neighbour  also,  proposing  to  himself  his  own 
and  his  neighbour's  good,  as  one  end  of  his  actions, 
sometimes ;  but  these  must  not  be  proposed  either 
only,  or  chiefly,  or  as  the  ultimate  end,  but  only  as 
they  are  subordinate  to  those  chief  ends,  and  are  the 
direct  means  to  promote  God's  glory.  For  so  far  as 
a  man's  health  and  welfare,  both  of  body  and  soul,  lie 
directly  in  the  way  to  glorify  God;  he  may  in  that 
respect  aim  at  them  in  his  actions.  Our  Saviour 
Christ,  in  an  inferior  and  secondary  respect,  aimed  at 
his  own  glory,  and  at  the  salvation  of  man,  in  the 
work  of  man's  redemption,  when  he  said,  Glorify  thy 
Son;  and  prayed,  that  his  church  might  be  glorified, 
John  xvii.  1,  &c.  Here  he  had  respect  unto  himself, 
and  unto  man;  but  when  he  says,  "  that  thy  Son  may 
glorify  thee,"  here  he  made  God's  glory  his  utmost  end, 
and  the  only  mark  which  for  itself  he  aimed  at. 

The  upright  man's  aim  at  his  own,  and  at  his  neigh- 
bour's good,  is  not  for  themselves,  as  if  his  desire 
ended,  and  was  terminated  there ;  but  in  reference 
to  God,  the  chief  good,  and  the  highest  end  of  all 
things. 

Indeed,  such  is  God's  wisdom  and  goodness,  that  he 
has  set  before  man  evil  and  good;  evil,  which  follows 
upon  displeasing  and  dishonouring  him  by  sin,  that 
man  might  fear  and  avoid  sin ;  good,  and  recompence 
of  reward,  which  follows  upon  faith  and  obedience; 
that  he  might  hope,  and  be  better  induced  to  believe 
and  obey.  This  God  did,  knowing  that  man  has  need 
of  all  reasonable  helps  to  deter  him  from  evil,  and  to 
allure  him  to  good.  Now,  God  having  set  these  before 
us,  we  may  and  ought  for  these  good  purposes  to  set 
them  before  ourselves.  Yet  the  upright  man  stands 
so  fully  and  only  to  God,  that,  so  far  as  he  knows  his 
own  heart,  he  is  thus  resolved,  that  if  there  were  no 
fear  of  punishment,  nor  hope  of  reward;  if  there  were 
neither  heaven  nor  hell,  he  would  endeavour  to  please 


166  THE  christian's  daily  walk. 

and  glorify  God,  even  out  of  that  duty  he  owes  to  him, 
and  from  that  high  and  awful  estimation  which  he 
has  of  God's  sovereignty,  and  from  that  entire  love 
w^hich  he  bears  unto  him.  He  that  habitually  in  doing 
of  common  and  earthly  business,  though  they  concern 
his  own  good,  has  a  will  to  do  them  with  a  heavenly 
mind,  and  to  a  heavenly  end,  certainly  stands  well, 
and  is  uprightly  resolved,  although,  in  temptations 
and  fears,  he  does  not  always  feel  the  said  resolu- 
tion. 

But  the  hypocrite  does  not  so :  he  only  or  chiefly 
aims  at  himself.  Matt.  vi.  2,  5,  16,  and  in  his  aim 
serves  himself  in  all  that  he  does.  If  he  look  to  God's 
will  and  glory,  as  sometimes  he  will  pretend,  he  makes 
that  but  the  bye,  and  not  the  main  end,  2  Kings  x.  16; 
he  seeks  God's  will  and  glory  not  for  itself,  but  for 
himself:  not  for  God's  sake,  but  for  his  own.  Thus 
did  Jehu. 

Sixthly,  An  upright  man  may  know  he  is  upright, 
by  the  effects  that  follow  upon  his  well  doing. 

(1.)  His  chief  inquiry  is,  and  he  does  observe,  what 
good  comes  by  it,  and  what  glory  God  has  had,  or 
may  have,  rather  than  what  earthly  credit  and  benefit 
he  has  gotten  to  himself,  Philip,  i.  12 — 20.  Or  if  this 
latter  thrust  in  itself  before  the  other,  as  it  will  oft- 
times  in  the  best,  he  is  greatly  displeased  with  himself 
for  it.  The  hypocrite  not  so  ;  all  that  he  inquires 
after,  and  is  pleased  with,  after  he  has  done  a  good 
deed,  is,  what  applause  it  has  amongst  men,  &c. 

(2.)  When  an  upright  man  has  done  a  praise-worthy 
action,  he  is  not  puffed  up  with  pride,  and  high  conceit 
of  his  own  worth,  glorying  in  himself;  but  he  is 
humbly  thankful  unto  God ;  thankful,  that  God  has 
enabled  him  to  do  any  thing  with  which  he  will  be 
well  pleased,  and  accept  as  well  done;  humble  and  low 
in  his  own  eyes,  because  of  the  manifold  failings  in  that 
good  work,  and  because  he  has  done  it  no  better  ;  and 
because  whatsoever  good  he  did,  it  was  by  the  grace 
and  power  of  God,  not  by  any  power  of  his  own. 
Thus  David  shovi^ed  his  uprightness  in  that  solemn 
thanksgiving  when  he  said,  But  who  am  I,  and  what 


THE    christian's    DAILY    WALK.  167 

is  my  people,  that  we  should  be  able  to  offer  so 
willingly  after  this  sort?  &c.  1  Chron.  xxix.  13,  14. 

But  it  is  otherwise  with  the  hypocrite:  for  either  he 
ascribes  all  the  glory  of  his  good  work  to  himself;  or 
if  he  seem  to  be  thankful,  it  is  with  a  proud  thank- 
fulness, like  that  of  the  pharisee,  Luke  xviii.  11, 
accompanied  with  disdain  of  others,  who  in  his  opi- 
nion do  not  so  well  as  himself. 

(3.)  The  upright  man  having  begun  to  do  well,  does 
not  set  down  his  rest  there ;  but  strives  to  do  more, 
and  to  be  better  :  he,  with  the  apostle,  forgets  what  is 
behind,  looking  to  that  which  is  before,  not  thinking 
that  yet  he  has  attained  to  what  he  should  do,  Philip, 
iii.  13 — 15.  So  many  as  are  indeed  perfect  and  up- 
right do  thus. 

But  the  hypocrite,  if  he  have  some  flash  of  common 
illumination,  and  some  little  taste  of  those  things  which 
concern  the  kingdom  of  heaven,  and  has  attained  to  a 
form  of  godliness,  thinks  that  he  has  enough,  and 
needs  nothing.     So  did  Laodicea,  Rev.  iii.  17. 

Seventhly,  The  upright  man  and  the  hypocrite  are 
distinguished  by  their  different  affections  and  car- 
riages, after  that  they  have  fallen  into  a  sin,  for  in 
many  things  we  sin  all,  James  iii.  2.  As  the  upright 
man  did  not  commit  his  sin  with  that  full  consent  of 
will,  which  the  hypocrite  may  do,  and  often  does  ; 
but  always  with  some  reluctance  and  opposition  of 
will,  though  not  always  felt  and  observed,. insomuch 
that  he  can  say.  It  was  not  he,  but  sin  that  dwelt  in 
him,  Rom.  vii.  15 — 17 ;  so  after  he  is  fallen  into  sin, 
when  his  sin  is  made  known  to  him,  he  does  not  hide, 
excuse,  or  defend  his  sin.  Job  xxxi.  33,  or  if  he  do,  it 
is  but  seldom  in  comparison,  and  but  faintly  and  not 
long,  his  conscience  smiting  him  when  he  does  it,  or 
quickly  after  it.  Job  xl.  3,  4,  xlii.  3 — 6. 

An  upright  man  will  not  be  much  or  long  angry 
with  any,  who  admonish  him  of  his  sin,  yea,  though 
an  enemy,  by  malicious  railing,  call  his  sin  to  remem- 
brance, as  Shimei  did  to  David,  2  Sam.  xvi.  10 — 12; 
even  therein  he  can  see  God,  and  can  for  the  most 
part  abstain  from  revenge,  "i-nd  will  stir  up  his  heart 


168  THE  christian's  daily  walk. 

to  godly  sorrow  for  his  sin.  But  if  any,  like  Abigailj 
1  Sam.  XXV.  32,  33,  shall,  in  wisdom  and  love,  admo- 
nish him,  he  blesses  God  that  sent  him  or  her ;  he 
blesses  and  makes  good  use  of  the  admonition,  and 
blesses  the  admonisher,  and  takes  it  for  a  special 
kindness.  Thus  David,  a  man  according  to  God's 
own  heart,  as  he  displayed  human  frailties  in  his  many 
and  great  falls;  so  he  gave  clear  proof  of  his  upright- 
ness, sooner  or  later,  by  his  behaviour  after  his  falls. 
He  could  say,  and  his  repentance  did  prove  it,  that 
though,  to  his  grief  and  shame,  sometimes  he  departed 
from  God ;  yet  he  did  not  wickedly  depart  from  God, 
Psa.  xviii.  21.  Though  upright  men  be  transgressors, 
yet  they  are  not  wicked  transgressors,  Psa.  lix.  5 ; 
there  is  a  great  difference  between  these  two.  And 
though  there  be  evil  in  their  actions,  yea,  in  some  of 
them  filthiness,  and  grievous  iniquity,  yet  in  their 
filthiness  is  not  lewdness,  Ezek.  xxiv.  13,  as  God  com- 
plains of  Judah,  that  is,  they  are  not  obstinate  and 
rebellious,  standing  out  against  the  means  of  purging 
and  reclaiming  them.  For  when  God  does  correct 
them  by  his  word  or  providence,  they  are  willing  to 
reform  whatever  is  discovered  to  be  amiss,  Job  xlii.  6. 
Moreover,  although  the  upright  man  may  be  often 
drawn  into  a  way  that  is  not  good,  and  often,  through 
his  weakness  and  heedlessness,  falls  into  a  state  that 
is  not  good ;  yet  he  does  not  set  himself  in  a  way 
which  is  not  good,  Psa.  xxxvi.  2 — 4,  nor  yet,  like  the 
swine,  delight  to  w^allow  and  lie  in  it.  When  an  up- 
right man  is  fallen,  and  has  recovered  out  of  his  spiri- 
tual swoon,  when  he  is  come  to  himself,  he  is  hke  a 
man  sensible  of  his  bones  broken  or  out  of  joint ;  he  is 
not  well,  nor  at  quiet,  nor  his  own  man,  until  he  has 
confessed  his  sin,  repented  of  it,  asked  pardon  and 
grace,  and  renewed  his  peace  with  God.  An  upright 
man  is  likewise  like  the  needle  of  the  mariner's  compass, 
which  may,  by  violent  motion,  sometimes  swerve  to 
the  west,  or  to  the  east ;  but  stands  steady  no  way 
but  towards  the  north,  and  if  it  be  truly  touched  with 
a  loadstone,  has  no  rest  but  in  that  one  point ;  so  an 
upright  man  may,  through  boisterous  temptations,  and 


THE    christian's    DAILY    WALK.  169 

strong  allurements,  oftentimes  look  towards  the  plea- 
sure, gain,  and  glory  of  this  present  world :  but  because 
he  is  truly  touched  with  the  sanctifying  Spirit  of  God, 
he  still  inclines  towards  God ;  and  has  no  rest  until 
his  mind  is  steadily  fixed  on  Christ  and  heaven. 

But  it  is  not  so  with  the  hypocrite.  He  is  in  each 
particular  directly  contrary.  I  leave  the  full  and  par- 
ticular application  thereof  to  yourself 

Eighthly,  You  will  find  the  most  evident  mark  of  up- 
rightness from  your  sense  of  hypocrisy  in  yourself, 
and  from  your  conflict  with  it.  Gal.  v.  17.  The  up- 
right man  is  sensible  of  too  much  hypocrisy  and  guile 
in  his  heart,  Psa.  li.  10.  Yea,  so  much,  that  often- 
times he  makes  it  a  question  whether  he  have  any  up- 
rightness ;  and,  until  he  has  brought  himself  to  due 
trial  by  the  balance  of  the  sanctuary,  the  word  and 
gospel  of  Christ,  he  fears  he  is  still  a  hypocrite.  But 
there  is  nothing  which  he  would  oppose  more,  nothing 
which  he  complains  of,  or  prays  to  God  more  against, 
than  this  hypocrisy,  nor  is  there  any  thing  he  longs 
after,  labours  and  prays  for  more,  than  that  he  may 
love  and  serve  the  Lord  in  sincerity,  1  Cor.  ix.  26, 
27.  All  this  plainly  shows,  that  this  man  would  be 
upright,  which  hearty  desire  so  to  be,  is  uprightness 
itself. 

The  hypocrite  contrariwise,  neglects  to  observe  his 
guile  and  false  heartedness  in  religion  :  or  if  he  can  see 
it,  he  is  not  much  troubled  at  it,  but  suffers  it  to  reign 
in  him :  and  as  he  boasts  of  his  good  actions,  so 
likewise  of  his  good  heart,  and  good  meaning  in  all 
that  he  does,  except  when  his  lewdness  and  hypocrisy 
are  discovered  to  his  face ;  flattering  himself  in  his 
own  eyes,  till  his  iniquity  is  found  to  be  hateful,  Psa. 
xxxvi.  2. 

Before  I  leave  this,  I  will  answer  a  question  or  two, 
concerning  judging  of  uprightness  by  these  marks. 

(1.)  Whether  an  upright  man  can  at  all  times  dis- 
cern his  uprightness,  by  these  or  any  other  marks? 

Ordinarily,  if  he  will  impartially  compare  himself 
with  these  evidences,  he  may.  But  sometin.es  it  so 
happens  that  he  cannot;  namely,  in  the  case  of  spirit- 

15 


170  THE    christian's    DAILY    WALK. 

ual  desertions,  when  God,  for  his  neglect  of  keeping 
his  peace  with  him,  is  hidden  from  him  for  a  time, 
and  when  in  his  displeasure  he  looks  angrily,  and 
writes  bitter  things  against  him.  Likewise,  when  he 
is  in  some  violent  and  prevalent  temptation,  and 
thereby  cast  into  a  kind  of  spiritual  swoon,  and  in 
such  like  cases.  But  a  man  must  not  judge  himself 
to  be  dead,  because  when  he  is  asleep,  or  in  a  swoon, 
he  has  no  feeling,  or  sense  of  life. 

(2.)  Whether  is  it  necessary  that  a  man  should  find 
all  these  marks  of  uprightness  in  him,  if  he  be  upright] 

No.  Although,  if  he  were  in  a  condition  to  judge 
and  try  himself  thoroughly,  he  might  find  them  all  in 
him ;  yet  if  he  find  most,  or  but  some  of  these,  he 
should  comfort  himself  with  those,  until  he  find  the 
rest. 

Take  heed  therefore  that  you  do  not  as  many,  who 
when  they  hear  and  see  many  signs  given  of  this,  or 
any  other  needful  grace,  if  they  cannot  approve  them- 
selves by  all,  will  make  a  question  whether  they 
have  the  grace  or  no.  One  may  give  you  twenty 
signs  of  natural  life,  as  seeing,  hearing,  talking,  breath- 
ing, &c.  What  though  you  cannot  prove  yourself 
by  ain  Yet  if  you  know  you  feel,  or  breathe,  or 
move,  you  know  you  are  alive  by  any  one  of  them. 

(3.)  What  is  to  be  done  when  you  cannot  find  that 
you  are  upright,  whereas  heretofore  sometime  you 
did  hope  that  you  were  1 

Do  not  presently  conclude  you  are  an  hypocrite ; 
but  look  back  unto  former  proofs  of  uprightness.  And 
though  you  have,  for  the  present,  lost  your  evidence 
and  assurance  of  heaven,  yet  give  not  over  your  pos- 
session of  what  you  have  had,  nor  your  hope.  A  man 
that  has  once  had  possession  of  house  and  lands,  if  his 
estate  be  questioned,  will  seek  out  his  evidence ;  and, 
suppose  that  he  has  laid  aside,  or  lost  his  evidence 
thereof,  yet  he  is  not  such  a  fool  as  to  give  over  his 
possession,  or  his  right ;  but  will  seek  till  he  find  his 
evidences,  or  if  he  cannot  find  them,  will  search  the 
records,  and  get  them  from  thence.  So  must  you  in 
this  case ;  you  must  seek  for  evidence  again,  Psa.  li. 


171 

12.  However  cleave  fast  to  God  and  to  his  promises, 
Acts  xi.  23;  Job  xiii.  15,  16  ;  frequently  renew  your 
acts  of  faith  on  the  Lord  Jesus  Christ,  and  continue 
to  persevere  in  the  ways  of  godliness  as  you  are  able, 
and  you  shall  not  be  long,  before  you  shall  know  that 
you  are  upright :  or  if  you  attain  not  to  this,  yet  be 
sure  the  Lord  will  know  you  to  be  his,  2  Tim.  ii.  19, 
though  you  do  not  so  certainly  know  that  he  is  yours. 
But  more  of  this  when  I  shall  speak  of  peace  of  con- 
science. 

But  in  trying  my  uprightness,  I  find  many  of  the 
signs  of  hypocrisy  in  me.  I  do  not  find  myself  to  be 
so  universal  in  my  respect  to  all  God's  command- 
ments as  I  should  ;  I  do  not  hate  all  sins  alike ;  I  find 
myself  inclined  to  one  sin  more  than  another,  and  I 
am  readier  to  neglect  some  duty  than  other ;  I  cannot 
so  thoroughly  seek  God's  kingdom  as  I  should ;  I  am 
readier  to  find  fault  with  others,  than  to  amend  my 
own  conduct,  &c.  I  find  that  I  am  not  so  constant  as 
I  ought  to  be  in  holy  duties,  and  I  have  too  much 
respect  to  myself  in  all  that  I  do,  and  too  little  to  God's 
glory.  In  reading  all  the  notes  of  hypocrisy,  except 
the  last,  I  find  hypocrisy,  nay,  much  hypocrisy  to  be 
in  me ;  must  I  not  therefore  judge  myself  to  be  a 
hypocrite? 

No.  For  truth  of  uprightness  may  be  in  the  same 
person,  in  whom  there  is  sense  of  much  hypocrisy ; 
nay  this,  to  feel  hypocrisy  with  dislike,  is  the  certain 
evidence  of  truth  of  uprightness.  Indeed,  if  you  felt 
not  thus  much,  you  might  fear  you  were  not  upright. 
All  that  you  have  said,  if  it  be  true,  only  proves  that 
you  have  hypocrisy  remaining  in  you,  and  that  you 
feel  it.  You  must  remember  I  told  you,  that  not  the 
having,  but  the  reigning  of  hypocrisy,  makes  an  hypo- 
crite. Besides,  a  man  may  have  an  universal  respect 
to  all  God's  commandments,  and  yet  not  an  equal 
respect  to  all.  If  you  see  and  bewail  your  sin,  and 
fight  against  your  hypocrisy  when  you  feel  it,  assure 
yourself  you  are  no  hypocrite. 

(4.)  What  if  a  man  finds  indeed  by  these  notes  of 
hypocrisy,  that  it  does  reign  in  him  ? 


172  THE  christian's  daily  walk. 

He  must  know  that  he  is  for  the  present  hated  of 
God,  and  in  a  damnable  state,  yet  his  state  is  not 
desperate.  If  the  hypocrite  forsake  his  hypocrisy,  and 
become  upright,  he  shall  not  die  for  his  hypocrisy ;  if 
this  be  true  of  a  sinner's  forsaking  all  sin,  then,  it  is 
true  of  this  in  particular,  of  forsaking  his  hypocrisy  ; 
but  in  the  uprightness  wherein  he  lives,  he  shall  live, 
Ezek.  xviii.  21,  22.  What  Christ  said  to  hypocritical 
and  lukewarm  Laodicea,  Rev.  iii.  19,  that  I  say  to  all 
such :  they  must  be  zealous,  they  must  amend,  and  be 
upright ;  hypocrisy  is  as  pardonable  as  any  other  sin 
to  him  who  is  penitent,  and  believes  in  Christ  Jesus, 
Isa.  i.  11,  16,  18. 

By  this  which  I  have  written,  you  may  plainly  see, 
(1.)  That  you  ought  to  be  upright;  (2.)  What  it  is  to 
be  upright ;  (3.)  Whether  you  be  upright  or  no.  It 
concerns  you  therefore  to  hate  and  avoid  hypocrisy, 
and  to  love  and  embrace  sincerity.  Which  that  you 
may  do,  make  use  of  the  motives  and  means  which 
follow  in  the  next  sections. 


SECT.  5.    DISSUASIVES    FROM  HYPOCRISY,  AND  MOTIVES  TO 
UPRIGHTNESS. 

If  you  would  abandon  hypocrisy,  consider  the  dis- 
suasives ;  taken  from  the  evils  and  mischiefs  that  ac- 
company it  where  it  reigns,  and  how  troublesome  and 
hateful  it  is,  where  it  does  not  reign. 

The  evils  of  hypocrisy,  where  it  reigns. 

First,  Hypocrisy  takes  away  all  the  goodness  of  the 
best  actions.  They  are  good  only  in  name,  not  in 
deed.  The  repentance  and  obedience  of  a  hypocrite 
is  none,  because  it  is  feigned  ;  his  faith  is  no  faith, 
because  it  is  not  unfeigned ;  his  love  is  no  love,  because 
it  is  not  from  a  pure  heart,  without  dissimulation, 
1  Tim.  i.  5.  Judge  the  same  of  all  other  graces  and 
good  actions  of  a  hypocrite. 

Secondly,  All  the  good  actions  of  a  hypocrite  are, 
together  with  himself,  wholly  lost,  Luke  xiii.  25;  Mattt. 


173 

vii.  22;  xxv.  11,  12.  Such  is  preaching,  hearing, 
praying,  ahnsgiving,  &c. 

Thirdly,  Hypocrisy,  in  whom  it  reigns,  does  not 
only  take  away  all  goodness  from  the  best  gifts  and 
actions,  and  cause  the  loss  of  all  reward  from  God, 
but  it  poisons  and  turns  the  best  actions  into  most 
loathsome  and  abominable  sins,  Isa.  Ixvi.  3;  inso- 
much that  in  those  good  works  wherein  the  hypocrite 
seems  to  make  haste  to  heaven,  he  still  runs  post  to 
hell.  For  such  allowed  hypocrisy  is  worse  than  pro- 
fessed wickedness.  Rev.  iii.  15.  It  is  so  odious  in 
God's  sight,  that  for  it  he  will  plague  those  in  whom 
it  rules  with  his  severest  judgments.  For  the  hypo- 
crisy of  men  professing  the  truth,  brings  the  name, 
religion,  and  best  services  of  God  into  disgrace  and 
contempt,  Rom.  ii.  24,  and  causes  the  best  actions  and 
best  men  to  be  suspected.  For  such  as  have  not 
spiritual  wisdom  to  judge  rightly,  stumble  thereat,  and 
forbear  the  exercises  of  religion,  and  the  company  of 
those  that  are  religious,  ignorantly  judging  all  who 
profess  that  religion  to  be  alike.  Besides,  hypocrisy 
is  high  treason  against  God ;  for  it  is  a  gilding  over, 
and  setting  the  king's  stamp  upon  base  metal.  It  is 
tempting  and  mocking  of  God  to  his  face,  Psa.  Ixxviii. 
36  ;  a  sin  so  abominable,  that  his  holy  justice  cannot 
endure  it. 

God's  just  judgments  upon  hypocrites. 

Fourthly,  God's  judgments  on  such  hypocrites  are 
manifold.  '  For  this  cause  God  gives  them  over  to 
believe  lies,  2  Thess.  ii.  10,  11;  Heb.  vi.  5,  6;  even 
popery,  or  any  other  damnable  error  or  heresy. 
Hence  it  is  that  God  gives  them  up  many  times  to 
fall  from  seeming  goodness  to  real  wickedness,  and 
from  one  evil  to  another,  Luke  viii.  18,  even  unto  final 
apostasy,  Heb.  x.  25,  26.  And  at  last,  when  God 
takes  away  a  hypocrite's  soul,  he  is  sure  not  only  to 
lose  his  hope,  which  adds  much  to  his  hell.  Job  xxvii. 
8,  but  to  be  made  to  feel  that  which  he  would  not  fear, 
being  ranked  with  those  sinners,  who  shall  be  punish- 
ed with  the  greatest  severity  in  the  eternal  vengeance 
of  hell  fire,  Matt.  xxiv.  51.  For  after  that  a  hypo- 
15* 


174  THE  christian's  daily  walk. 

crite  has  played  the  civil  and  religious  man  for  a 
while  upon  the  stage  of  this  world,  his  last  act,  when 
his  life  is  ended,  is  to  be,  indeed,  and  to  act  to  the 
life,  the  part  of  an  incarnate  and  tormented  devil.  He 
shall  have  his  portion  with  the  devil  and  his  angels. 
Matt.  XXV.  41.  When  fearfulness  has  surprised  the 
hypocrites;  who  shall  dwell  with  the  devouring  fire? 
who  shall  dwell  with  everlasting  burnings?  saith  the 
prophet,  Isa.  xxxiii.  14.  Happy  were  it  for  them,. if 
this  warning  might  effectually  awaken  them  out  of 
this  damning  security. 

The  evils  of  hypocrisy,  though  it  doth  not  reign. 

Consider  likewise  ;  that  hypocrisy  does  much  harm, 
even  where  it  does  not  reign,  and  that  more  or  less, 
according  as  it  is  more  or  less  mortified. 

For,  first,  it  brings  the  soul  into  a  general  consump- 
tion of  grace ;  no  sin  more  so.  Secondly,  It  blinds 
the  mind,  and  insensibly  hardens  the  heart ;  no  sin 
more.  Thirdly,  It  makes  a  man  formal  and  careless 
in  the  best  actions.  Fourthly,  It  causes  fearful  sins, 
and  decays  of  grace.  Fifthly,  It  deprives  a  man  of 
peace  of  conscience  in  such  a  manner,  that  a  spiritual 
physician  can  hardly  suggest  any  hope  or  comfort  to 
him  on  whose  conscience  lies  the  guilt  of  hypo- 
crisy; yea,  hardly  to  him  that  does  but  fear  he  is 
guilty;  for  he  refuses  the  comfort  of  his  good  affec- 
tions and  actions,  saying,  All  that  I  did  was  but  in 
hypocrisy.  Lastly,  Besides  that,  it  brings  many 
temporal  judgments ;  it  causes  a  man  to  lose  many  of 
his  good  works  done  in  hypocrisy,  2  John  8;  1  Cor. 
iii.  15,  though,  through  God's  mercy,  he  lose  not  him- 
self, because  he  is  still  found  in  Christ,  and  Christ's 
spirit  of  uprightness  reigns  in  him. 

Motives  to  uprightness. 

Now  to  induce  you  to  love  uprightness,  and  to 
labour  after  it;  consider  the  good  which  accompanies 
uprightness:  First,  temporal  and  outward;  but  Second- 
ly, and  chiefly,  that  which  is  spiritual  and  eternal. 

First,  Uprightness  has  the  promise  of  this  life, 
1  Tim.  iv.  8.  It  is  a  means  to  keep  off  judgments, 
Psa.  xci.  9,  10,  14,  or  in  due  time  to  remove  them. 


175 

If  affliction  like  a  dark  night  overspread  the  upright, 
for  their  correction  and  trial  for  a  time,  yet  light  is 
sown  for  them,  and  in  due  time  will  arise  unto  them, 
Psa.  xxxiv.  9,  10.  Moreover,  this  uprightness  does 
not  only  provide  well  for  a  person's  self;  but  if  any 
thmg  can  procure  a  blessing  to  his  children,  and  his 
children's  children,  uprightness  will,  Prov.  xx.  7.  The 
Holy  Ghost  saith,  the  generation  of  the  upright  shall 
be  blessed,  Psa.  cxii.  2. 

Secondly,  The  spiritual  blessings  which  belong  to 
the  upright,  are  manifold. 

1.  The  upright  man  is  God's  favourite,  even  his 
delight,  Prov.  xi.  20. 

2.  He  is  hereby  assured  of  his  salvation,  Psa.  xv. 
1,  2.  For  although  an  upright  man  fall  into  many 
grievous  sins,  yet  presumptuous  sins,  Psa.  xix.  13,  shall 
not  reign  over  him;  he  shall  be  kept  from  the  great 
transgression;  he  shall  never  sin  the  sin  unto  death; 
yea,  he  shall  be  kept  from  the  dominion  of  every  sin. 

3.  By  uprightness  a  man  is  strengthened  in  the 
inward  man  ;  it  being  that  girdle  which  buckles  and 
holds  together  the  chief  parts  of  the  Christian  armour, 
Eph.  vi.  14.  Nay,  it  is  that  which  gives  efficacy  to 
every  piece  of  that  armour:  it  strengthens  the  back 
and  loins,  yea,  the  very  heart  of  him  that  is  begirt 
with  it. 

4.  He  that  is  upright,  is  sure  to  have  his  prayers 
heard,  Jer.  xxix.  13,  and  to  be  made  able  to  profit  by 
the  word  of  God,  and  by  all  his  holy  ordinances.  Do 
not  my  words,  saith  God,  do  good  to  him  that  walks 
uprightly  ?  Micah  ii.  7. 

5.  The  upright  man's  services  to  God  in  prayer, 
hearing,  receiving  sacraments,  &c.  though  performed 
with  much  weakness  and  imperfections,  shall,  through 
Christ,  be  accepted  of  God,  2  Chron.  xxx.  18 — 20. 
Nay,  where  there  is  not  power,  the  will  of  the  upright 
man  is  taken  for  the  deed,  2  Cor.  viii.  12;  and  where 
there  is  power  and  deed  both,  even  there  the  upright- 
ness and  readiness  of  the  will  is  taken  for  more  than 
the  deed,  according  to  that  commendation  of  them, 
who  were  said  not  only  to  do,  but  to  be  willing  a  year 


176  THE  christian's  daily  walk. 

ago,  2  Cor.  viii.  10.  For  many  may  do  good  things, 
who  yet  do  them  not  with  an  upright  will  and  ready 
mind. 

6.  The  upright  man  has  always  matter  of  boldness 
before  men.  He  can  make  an  apology  and  defence 
for  himself  against  the  slanders  of  wicked  men,  and 
against  the  accusations  of  Satan,  Acts  xxiii.  11;  xxiv. 
14 — 16,  who  are  ready  upon  every  slight  occasion, 
to  reproach  him  as  a  hypocrite,  and  say,  that  all 
which  he  does  is  but  in  hypocrisy:  but  he  can  give  all 
the  lie,  who  charge  him  with  dissimulation  or  hypo- 
crisy. He  knows  more  of  his  hypocrisy  than  they 
can  tell  him  ;  he  finds  fault  wdth,  and  accuses  himself 
for  it,  more  than  they  can  do:  yet  this  he  can  say,  he 
allows  it  not,  he  hates  it,  and  his  heart  is  upright  to- 
wards God.  He  cares  not  though  his  adversary 
write  a  book  against  him.  Job  xxxi.  35,  36 ;  xix.  23 — 25. 
He  has  his  defence;  if  men  will  receive  it,  they  may; 
if  not,  he  dares  to  appeal  to  heaven.  For  his  record 
is  on  high.  He  has  always  a  witness  both  within  him, 
and  in  heaven  for  him,  Job  xvi.  19;  2  Cor.  i.  12. 

7.  Uprightness  is  an  excellent  preventer  and  cure 
of  despair,  arising  from  accusations  of  conscience; 
even  of  a  wounded  spirit,  of  which  Solomon  saith, 
Who  can  bear  it  ?  For  either  it  keeps  it  off.  Job  xxvii. 
5,  6;  or,  if  it  be  wounded,  this  uprightness  in  believing, 
and  in  willingness  to  reform  and  obey,  is  a  most 
sovereign  means  to  cure  and  quiet  it,  or  at  least  wil' 
allay  the  extremity  of  it. 

Not  but  an  upright  man  may  have  trouble  of  mina, 
and  that  to  some  extremity;  but  he  may  thank  him- 
self for  it,  because  he  will  not  see  and  acknowledge 
that  uprightness  which  he  has,  and  does  not  properly 
apply  it,  or  cherish  it ;  which  if  he  would  do,  there  is 
nothing,  next  to  the  precious  blood  of  Jesus  Christ, 
would  answer  the  charges  of  his  accusing  conscience, 
or  bring  feeling  comfort  to  his  soul,  sooner  or 
better. 

8.  The  upright  man  has  a  holy  boldness  with  God. 
When  Abimelech  could  say,  In  the  integrity  of  my 
heart,  and  innocency  of  my  hands  have  1  done  this, 


THE    christian's    DAILY    WALK.  177 

Gen.  XX.  5,  he  had  boldness  to  expostulate  and  reason 
his  case  with  God.  An  upright  man  in  his  sickness, 
or  in  any  other  calamity,  yea,  at  all  times,  when  he 
needs  God's  help,  can  be  bold  to  come  before  God, 
notwithstanding  his  sin  that  remains  in  him,  his  origi- 
nal sin,  and  his  many  actual  transgressions.  So  did 
Hezekiah,  upon  his  death  bed,  as  he  thought,  saying. 
Remember,  O  Lord,  I  beseech  thee,  how  I  have  walked 
before  thee  in  truth,  and  with  a  perfect  heart,  and 
have  done  good  in  thy  sight,  Isa.  xxxviii.  3.  So  did 
Nehemiah,  saying.  Remember  me,  O  my  God,  con- 
cerning this,  and  spare  me  according  to  the  greatness 
of  thy  mercy,  Neh.  xiii.  22.  This  uprightness  gives 
boldness  with  God,  but  without  all  presumption  of 
merit,  as  you  see  in  good  Nehemiah. 

9.  Lastly,  Whatsoever  the  upright  man's  beginning 
was,  and  whatsoever  his  changes  have  been  in  the 
times  that  have  gone  over  him,  both  in  the  outward 
and  inward  man,  in  his  progress  of  Christianity;  mark 
this,  his  end  shall  be  peace,  Psa.  xxxvii.  37.  The  last 
and  everlasting  part  which  he  shall  act  indeed,  and  to 
the  life,  is,  everlasting  happiness,  Pro  v.  xxviii.  18. 

And,  to  contract  all  these  motives  into  a  short,  but 
final  sum,  The  Lord  is  a  sun  and  shield ;  the  Lord 
will  give  grace  and  glory :  no  good  thing  will  he  with- 
hold from  them  that  walk  uprightly,  Psa.  Ixxxiv.  IL 


SECT.    6.        MEANS     TO     SUBDUE     HYPOCRISY,     AND     PROMOTE 
UPRIGHTNESS. 

It  remains  now  that  you  should  know  by  what 
means  you  may  abate  and  subdue  hypocrisy ;  and  may 
get,  keep,  and  increase  this  grace  of  uprightness. 

First,  You  must,  by  a  due  and  serious  consideration 
of  the  evils  of  hypocrisy,  and  advantages  of  upright- 
ness, fix  in  your  heart,  by  the  help  of  Christ,  a  loathing 
and  detestation  of  the  one,  and  an  admiration,  love, 
and  longing  desire  of  the  otherj  with  a  sincere  purpose 
of  heart,  by  the  grace  of  God,  to  be  upright.  This 
must  first  be  wrought,  for  until  a  man  stand  thus 


178 

affected,  and  resolved  against  hypocrisy,  and  for  up 
rightness,  he  will  take  no  pains  to  be  free  from  the 
one,  nor  yet  to  obtain  the  other. 

Secondly,  You  must  be  sensible  of  that  hypocrisy 
which  yet  is  in  you,  and  of  the  want  of  uprightness, 
though  not  altogether,  yet  in  great  part.  For  no  man 
w^ill  be  at  the  pains  to  remove  that  disease  whereof  he 
thinks  he  is  sufficiently  cured  though  he  judge  it  to 
be  never  so  dangerous;  nor  yet  to  obtain  that  good 
of  which  he  thinks  he  has  enough  already,  though  he 
esteem  it  never  so  excellent. 

Hitherto  both  in  the  motives  and  means,  I  have  en- 
deavoured to  gain  the  will:  to  will  and  resolve  to  be 
upright,  and  to  be  willing  to  use  all  good  means  to  be 
upright.     Now  those  means  that  will  effect  it  follow. 

Thirdly,  Do  your  best  to  root  out  those  vices  that 
beget  and  nourish  hypocrisy;  and  to  plant  in  their 
room  those  graces  which  produce  and  strengthen 
uprightness. 

The  chief  vices  are  ignorance  and  unbelief,  self-love, 
pride,  and  an  irresolved  and  unsettled  heart,  unstable 
and  not  firmly  resolved  what  to  choose,  whereby  it 
wavers  and  is  divided  between  two  objects,  dividing 
the  heart  between  God,  and  something  else,  Zeph.  i.  5. 
either  false  gods,  a  man's  self,  or  the  world ;  whence 
it  is,  that  the  Scriptures  call  a  hypocrite  a  man  that 
has  a  heart  and  a  heart,  one  that  is  double-minded, 
James  iv.  8. 

The  graces  are,  a  right  knowledge  of  God  and  of 
his  will,  and  faith  in  him  ;  self-denial,  humility,  and 
lowly-mindedness;  stability,  and  singleness  of  heart 
towards  God. 

For,  the  more  clear  light  you  can  get  into  your 
mind,  the  more  truth  you  will  have  in  your  will.  And 
when  you  can  so  deny  yourself,  that  you  can  quite 
renounce  yourself,  and  first  give  yourself  to  Christ, 
and  unto  God,  2  Cor.  viii.  5,  10,  11,  then  there  will 
follow  readiness  of  mind,  and  heartiness  of  will,  to  do 
whatsoever  may  please  God.  Also,  the  more  humiliiv 
you  have  in  your  mind,  the  more  uprightness  you  will 
have  in  your  heart.     For  while  the  soul  is  lifted  up. 


THE    christian's    DAILY    WALK.  179 

that  man's  heart  is  not  upright  in  him,  saith  God,  Hab. 
ii.  4.  Lastly,  when  your  eye  is  single,  and  your  heart 
one,  and  undivided,  you  will  not  allow  yourself  to  be 
in  part  for  God,  and  in  part  for  mammon,  Matt.  vi. 
22 — 24,  in  part  for  God,  and  in  part  for  your  lusts, 
whether  of  the  flesh,  or  of  the  world,  or  of  the  pride 
of  life ;  you  will  not  give  your  name  and  lips  to  God, 
and  reserve  your  heart  for  the  world,  the  flesh,  or 
the  devil ;  but,  by  your  will,  God  shall  be  all  in  all 
unto  you. 

Fourthly,  If  you  would  be  in  earnest  and  in  truth 
against  sin,  and  for  goodness,  you  must  represent  sin 
to  your  thoughts  as  the  most  hurtful,  hateful,  and  most 
loathsome  thing  in  the  world.  Gen.  xxxix.  9 ;  and  must 
represent  the  obeying  and  doing  of  God's  will  unto 
your  mind,  as  the  best  and  most  profitable,  most 
amiable,  most  sweet  and  excellent  thing  in  the  world, 
Psa.  xix.  7,8,  11 ;  cxix.  72.  Hereby  you  may  afleet 
your  heart  with  a  thorough  hatred  and  loathing  of  sin, 
and  with  an  hearty  love  and  delight  in  God's  com- 
mandments, Psa.  cxix.  97.  If  you  do  thus,  you  cannot 
choose  but  shun  sin,  and  follow  after  that  which  i^ 
good,  not  in  pretence  only,  but  in  deed  and  in  truth, 
with  all  your  heart.  For,  a  man  is  always  hearty 
against  what  he  truly  hates,  and  for  what  he  dearly 
loves. 

Fifthly,  If  you  would  be  sincere,  and  do  all  your 
actions  for  God's  glory,  and  for  his  sake,  you  must, 
by  the  light  of  God's  word  and  works,  fully  inform 
and  persuade  yourself  of  God's  sovereignty  and  abso- 
luteness, and  that,  be^^ause  he  is  the  first  absolute  and 
chief  good,  he  must  needs  be  the  last,  the  absolute  and 
chief  end  of  all  ends.  For  he,  that  is  the  Alpha,  must 
needs  be  the  Omega,  of  all  things,  Rev.  i.  8.  Since 
all  things  are  of  God,  Rom.  xi.  36,  and  since  he  made 
all  things  for  himself.  Rev.  iv.  11,  therefore  you  should, 
in  all  things  you  do,  be  upright,  intending  God's  glory 
as  your  principal  and  ultimate  end  in  all  things,  1  Cor. 
x.  28,  31. 

Sixthly,  Consider  often  and  seriously,  that  how 
close  and  secret  soever  hypocrisy  may  lurk,  yet  it 


180  THE    christian's    DAILY  •  WALK. 

cannot  be  hid  from  the  eyes  of  God,  with  whom  you 
have  to  do,  and  before  whom  you  w^alk,  Heb.  iv.  12, 
13,  who  will  bring  every  secret  thing  to  judgment, 
Eccles.  xii.  14.  Wherefore  take  continual  notice,  that 
you  are  in  the  sight  of  God  that  made  your  heart, 
Psa.  xciv.  9 — 11,  who  requires  truth  of  heart,  Psa.  li. 
6,  and  who  perfectly  knows  the  guile  or  truth  of  your 
heart.  This  will  much  further  your  uprightness  ;  for 
who  can  dare  to  promote  and  dissemble  in  the  presence 
of  his  Lord  and  judge,  who  knows  his  dissimulation 
better  than  himself? 

Seventhly,  Unite  yourself  more  and  more  strongly 
unto  your  head  Christ  Jesus,  by  faith  and  love ;  con- 
tinually renounce  your  own  wisdom,  righteousness, 
and  strength,  that  you  may  every  day  be  more  and 
more  united  unto  him.  Grow  daily  in  faith  and  hope 
in  him,  from  whence  you  shall  more  and  more  partake 
of  his  fulness,  Phik  iii.  8,  &c.,  even  grace  for  grace, 
John  i.  12,  16.  For  the  measure  of  your  uprightness, 
will  usually  be  in  proportion  to  your  faith.  For  in 
proportion  as  the  branch  partakes  more  of  the  vine, 
so  it  draws  more  virtue  and  bears  more  good  fruit, 
John  XV.  5. 

Eighthly,  You  must,  with  an  holy  jealousy  of  the  de- 
ceitfulness  of  your  heart,  examine  yourself  often  ;  not 
only  of  what  you  have  done,  and  now  do,  but  of  the 
motives  and  ends  of  your  religious  actions ;  as  was 
before  directed  in  the  marks  of  uprightness.  Lay 
yourself  often  to  the  rule  of  uprightness,  that  is,  the 
will  of  God,  and  finding  yourself  defective,  study  and 
labour  to  amend,  and  be  upright,  and  that  to  the 
utmost  of  your  power. 

Ninthly,  Excuse  that  measure  of  uprightness  which 
you  have,  and  be  more  thankful  for  the  little  you  have, 
than  discouraged  as  many  are,  because  they  have  no 
more.  If  you  find  yourself  upright,  be  abundantly 
thankful,  and  resolve  to  keep  and  increase  it  by  all 
means.  Keep  your  heart  thus  with  all  diligence,  Pro  v. 
iv.  23;  then,  as  all  other  graces,  so  this  of  uprightness 
will  increase  in  the  using. 

Tenthly,  and  lastly.  Use  the  means  of  all  means, 


THE    christian's    DAILY    WALK.  181 

tne  catholicon  for  all  graces,  which  is  prayer.  Think 
not  to  gain  uprightness  by  the  power  of  your  own 
might:  but  in  the  sense  of  your  insufficiency,  repair 
often  to  God  by  prayer ;  even  to  him  who  made  your 
heart,  in  whose  hands  your  heart  is,  who  best  knows 
the  crooked  windings  and  turnings  of  your  heart,  who 
only  can  amend  and  rectify  your  heart;  who,  because 
he  delights  in  an  upright  heart,  and  has  commanded 
you  to  seek  it  in  the  humble  use  of  his  means,  will 
assuredly  give  it.  Thus  prays  David;  Renew,  O 
Lord,  a  right  spirit  within  me;  Psa.  li.  10;  and.  Let 
my  heart  be  sound  in  thy  statutes,  Psa.  cxix.  80. 


CHAPTER  XII. 


OF    LAWFUL    CAPvE,    AND   OF   FREEDOM   FROM   ANXIOUS   CARE. 

When  you  have  thus  exercised  a  holy  care  to  walk 
with  God  in  uprightness,  according  to  the  foregoing 
directions,  it  remains  that  you  free  yourself  of  all 
other  care,  and  that  you  rest  holily  secure  in  God : 
enjoying  your  most  blessed  peace  with  him,  according 
to  the  divine  direction.  Be  careful  for  nothing,  &c. 
Phil.  iv.  6,  &c. 

The  care  which  is  commanded,  and  carefulness 
which  is  forbidden,  differ  thus  : 

Lawful  care  is  an  act  of  wisdom,  whereby  after  that 
a  person  has  rightly  judged  what  he  ought  to  do, 
what  not,  what  good  he  is  to  pursue,  and  what  evil  is 
by  him  to  be  shunned,  or  removed ;  he,  accordingly 
with  more  or  less  intention  and  eagerness  of  mind,  as 
the  things  to  be  obtained  or  avoided  are  greater  or 
less,  is  careful  to  find  out,  and  diligent  to  use  lawful 
and  fit  means  for  the  good,  and  against  the  evil,  and 
that  with  all  circumspection ;  that  he  may  omit 
nothing  which  may  assist  him,  nor  commit  any  thing 


182  THE  christian's  daily  walk, 

that  may  hinder  him  in  his  lawful  designs ;  which, 
when  he  has  done,  he  rests  quiet,  and  cares  no  further; 
casting  all  care  of  success  upon  God  to  whom  it 
belongs,  expecting  a  good  issue  upon  the  use  of  good 
means,  yet  resolving,  howsoever,  to  submit  his  will  to 
God's  will,  whatsoever  the  success  shall  be. 

Sinful  care  is  an  act  of  fear  and  distrust,  exercising 
not  only  the  head,  but  chiefly  the  heart,  to  the  dis- 
quietude and  disturbance  thereof,  causing  a  person 
inordinately,  and  anxiously  to  pursue  his  desires,  per- 
plexing himself  with  doubtful  and  fearful  thoughts 
about  success. 

Lawful  care  may  be  called  a  provident  care,  and 
care  of  the  head. 

Carefulness  may  be  called  a  distrustful  care,  or  a 
care  of  the  heart. 

This  provident  care  is  not  only  lawful,  but  neces- 
sary; for  without  it,  a  man  cannot  possibly  be  secure, 
nor  have  reasonable  hope  of  good  success. 

This  provident  care  is  commended  to  you  in  the 
examples  of  the  most  wise  dnd  industrious  brute  crea- 
tures, Prov.  vi.  6 — 11;  and  in  the  examples  of  the 
most  prudent  men. 

As  of  Jacob's  care  of  his  safety,  how  to  escape  the 
rage  of  his  brother  Esau,  Gen.  xxxii.  xxxiii;  of 
Paul's  care  of  the  churches,  2  Cor.  xi.  28;  of  the 
Corinthians'  care  and  study  to  reform  themselves, 
2  Cor.  vii.  11;  of  the  good  noble  w^oman's  care  to 
entertain  the  Lord's  prophet,  2  Kings  iv.  10;  of  the 
good  housewife's  care  of  w^ell  ordering  and  maintain- 
ing her  family,  Prov.  xxxi.  10,  &c.  The  same  good 
examples  you  have  in  the  care  of  godly  unmarried 
men  and  women,  1  Cor.  vii.  82,  34,  how  to  please 
God,  and  that  they  might  be  holy  both  in  body  and 
soul ;  and  of  Mary,  who  cared  for  that  one  thing  need- 
ful, Luke  X.  42, 

Moreover,  you  are  commanded  this  provident  care, 
namely,  to  study  to  be  quiet,  to  be  no  busy-body,  not 
idle,  1  Thess.  iv.  11;  but  to  labour  in  a  lawful  calling 
the  thing  that  is  good,  Ephes.  iv.  28.  Also,  to  walk 
honestly  towards  them  who  are  without,  1  Thess.  iv. 


183 

12;  to  endeavour  so  to  walk  towards  God's  people  that 
you  keep  the  unity  of  the  spirit  in  the  bond  of  peace, 
Ephes.  iv.  3 ;  to  provide  for  your  own,  1  Tim.  v.  8 ; 
to  give  diHgence  to  make  your  caUing  and  election 
sure,  2  Pet.  i.  5 — 10;  to  study  to  maintain  good  works, 
Tit.  iii.  8.  But  amongst  all,  you  are  commanded 
chiefly  to  seek  the  kingdom  of  God,  and  his  righteous- 
ness. Matt.  vi.  33,  as  the  best  means  to  free  you  from 
all  unlawful  cares. 

The  properties  of  lawful  care  are  these  : 


SECT.    1.        DESCRIPTION    OF    LAWFUL    CARE. 

First,  The  seat  wherein  lawful  care  resides,  is  the 
head ;  for  that  is  the  seat  of  understanding,  wisdom, 
and  discretion ;  but  carefulness  is  chiefly  seated  in 
the  heart. 

Secondly,  Godly  care  is  always  about  good  and 
lawful  things.  It  has  a  good  object,  and  good  matter 
to  work  upon,  and  be  conversant  about :  proposing 
always  some  good  thing  to  be  the  end,  which  it  would 
attain.  It  is  not  a  care  about  evil,  as  how  to  make 
provision  for  the  flesh  to  fulfil  the  lusts  thereof,  Rom. 
xiii.  14;  like  Ahab's  and  Jezebel's  carefulness  for 
Naboth's  vineyard  and  life,  1  Kings  xxi.  nor  yet  like , 
x\bsalom's  carefulness,  how  to  usurp  his  father's  king- 
dom, 2  Sam.  XV.  nor  like  Haman's,  how  to  destroy 
the  Jews,  Esther  iii.  9 ;  neither  is  it  like  the  careful- 
ness of  those  of  whom  Solomon  speaks,  who  cannot 
sleep  unless  they  do  mischief,  Pro  v.  iv.  16. 

Thirdly,  This  holy  provident  care  makes  choice 
only  of  lawful  means,  to  obtain  this  lawful  end. 
David  had  care  of  his  own  life ;  therefore  he  got  in- 
telligence from  Jonathan  of  Saul's  evil  purposes  to- 
wards him,  1  Sam.  xx.  1.  He  did  fly  and  hide  him- 
self from  Saul,  but  would  by  no  means  lay  violent 
hands  upon  his  anointed  lord  and  king;  though  he 
had  fair  opportunities,  and  strong  solicitations  to  kill 
him,  he  falling  twice  into  his  power,  and  was  earnest- 


184  THE  christian's  daily  walk. 

ly  called  upon  by  his  servants  to  dispatch  him,  1  Sam. 
xxiv.  3 — 7;  xxvi.  7 — 25. 

Observe  likewise  Jacob's  care  to  save  himself,  and 
all  that  he  had,  from  the  fury  of  his  brother  Esau, 
Gen.  xxxii.  xxxiii.  He  used  only  fit  and  lawful  means. 
For  though  a  man's  intention  be  ever  so  good,  and 
the  thing  cared  for  be  good,  yet  if  the  means  to  get  it 
be  unlawful,  the  care  is  evil.  To  care  how  to  pro- 
vide for  yourself  and  yours,  is  in  itself  good  and  need- 
ful ;  but  so  to  care,  that  you  run  to  unjust  and  indirect 
means,  makes  it  evil.  To  care  how  to  be  saved,  is 
an  excellent  care,  but  when  you  seek  to  attain  it  by 
ways  of  your  own,  or  of  other  men's  inventions;  as 
by  idolatrous  worship,  and  voluntary  religion,  or 
looking  to  be  saved  by  your  own  works,  by  purgatory, 
Pope's  pardons  and  indulgences,  as  the  papists  do ; 
this  is  a  most  sinful  carefulness.  Col.  ii.  18,  &<" 
To  care  how  to  bring  glory  to  God  is  the  best 
care ;  but  if  to  procure  it,  you  use  lying  for  God,  or 
any  other  unlawful  means,  it  is  an  unholy  care,  Rom. 
iii.  7,  8. 

Fourthly,  This  laudable  holy  care  is  a  full  and 
impartial  care,  even  of  all  things  belonging  to  a  per- 
son's condition.  It  is  not  such  a  care  of  the  body  and 
estate,  as  causes  neglect  of  the  soul:  neither  is  it  such 
a  care  of  the  soul,  as  is  attended  with  neglect  of  the 
body,  life,  estate,  or  name,  1  Tim.  v.  23.  It  is  not 
such  a  care  of  the  private,  as  to  neglect  the  public 
good,  or  of  the  public,  so  as  to  neglect  the  private.  It 
extends  itself  to  whatsoever  God  has  committed  to 
our  care;  both  for  ourselves  and  others.  Those  w^ho 
care  only  for  themselves,  and  for  the  things  only  of 
this  life,  sin  in  their  care.  Likewise  those  who  seem 
to  care  only  how  to  please  God,  and  to  save  their 
souls,  yet  weakly  or  carelessly  neglect  their  bodies, 
and  affairs  of  their  families  belonging  to  their  place, 
or  the  common  good  of  others  in  church  or  common- 
wealth, all  these  are  partial,  and  do  sin  in  their  care. 
All  worldings  and  self-loving  men  offend  in  the  first 
kind.  All  superstitious  and  indiscreetly  devout  men 
offend  in  the  second  kind  :  also  all  such  who  for  devo- 


THE    christian's    DAILY    WALK.  185 

tion  sake  neglect  the  necessary  duties  of  their  particu- 
lar calling. 

Fifthly,  Lawful  care  is  a  discreet  and  well  ordered 
care ;  it  puts  difference  between  things  more  or  less 
good,  and  between  things  necessary  or  not  necessary, 
between  things  more  necessary  and  less  necessary. 
In  all  things  it  would  keep  first  due  order,  then  due 
measure. 

1.  Caring  most  for  God's  glory,  as  Moses  and  Paul 
did,  who  cared  more  for  the  glory  of  God  than  for 
their  own  lives,  honours,  and  welfare.  Exod.  xxxii. 
12,  32;  Rom.  ix.  3.  Next,  it  cares  for  that  one  thing 
needful,  how  the  soul  may  be  saved  in  the  day  of  the 
Lord,  Luke  x.  42.  As  any  thing  is  best,  or  more 
needful  for  the  present,  that  is  cared  for  first  and 
chiefly.  Matt.  vi.  33.  If  all  cannot  be  cared  for,  the 
less  worthy  things,  the  less  necessary  for  the  present, 
and  those  things  to  which  we  are  least  bound,  should 
be  omitted. 

2.  As  lawful  care  does,  through  discretion,  keep 
due  order,  so  it  keeps  due  measure,  seeking  spiritual 
and  heavenly  things  with  more  diligence  and  zeal 
than  those  that  are  temporal  and  earthly,  2  Pet.  i.  5; 
caring  for  the  things  of  this  life  with  great  modera- 
tion, without  eagerness  and  greediness  of  desire ; 
always  proportioning  the  care  to  the  goodness  and 
worth  of  that  which  is  to  be  cared  for.  Now  because 
the  world  is  to  be  loved  and  used  as  if  we  loved  and 
used  it  not,  1  Cor.  vii.  31,  32,  it  being  of  little  worth 
in  comparison ;  therefore  the  cares  about  it  in  com- 
parison of  the  best  and  most  necessary  things  must  be, 
as  if  you  cared  not. 


SECT.    2.       SIGNS    OF    IMMODERATE    CARE. 

Cares  of  the  things  of  this  life  are  inordinate  and 
immoderate,  1.  When  they  will  not  give  men  leave 
to  take  the  comforts  and  natural  refreshments  of  this 
life,  Eccles.  v.  12,  as  sleep,  meat,  and  drink,  and  other 
needful  and  lawful  things ;  but  especially  when  they 
16* 


186  THE  christian's  daily  walk. 

hinder  them  from  the  exercise,  profitable  use,  or  due 
performance  of  religious  duties,  Matt.  vi.  21;  xiii.  22; 
xxii.  5 ;  Ezek.  xxxiii.  31,  32. 

2.  When  they  are  first  and  chief  in  a  man's 
thoughts ;  the  mind  always  running  upo^n  them. 

3.  When  they  cause  a  man,  out  of  his  eager  haste 
to  be  rich  and  to  enjoy  the  world,  to  use  unlawful  and 
indirect  means,  Prov.  xxviii,  20 — 22,  or  to  engage  in 
dealing  and  trading  beyond  his  skill,  stock,  and  means 
well  to  manage  the  same. 

4.  When  they  cause  a  man  so  to  mind  his  worldly 
business,  that  he  thinks  nothing  well  done,  or  safe,  if 
his  eye  or  hand  be  not  in  it,  and  if  it  be  not  in  his  own 
custody ;  although  there  is  cause  why  others  should 
be  used,  and  entrusted  with  it. 

Lastly,  This  holy  laudable  care  is  confined  within 
its  due  measure  and  bounds,  as  w^ell  as  fixed  upon  its 
proper  objects.  It  knows  its  due  limits,  how  far  to  go, 
and  where  to  stay:  namely,  when  it  has  chosen  a  law- 
ful object,  and  has  found  out  and  used  lawful  means, 
2  Tim.  i.  12,  and  applies  itself  to  one  thing  as  well  as 
another,  in  due  order  and  measure,  it  stays  there, 
caring  no  further ;  but  w^aits  patiently  God's  pleasure 
for  good  success,  Psa.  xxxvii.  7,  casting  all  care  of 
event  and  success  upon  God  by  prayer  and  supplica- 
tion, with  thanksgiving. 


SECT.  3.  THE  DUTY  OF  QUIET  TRUST  IN  GOD. 

By  what  has  been  said,  you  may  see  that  although 
you  may  and  must  take  thought  about  many  things, 
according  to  the  directions  there  given ;  yet  you  must, 
as  the  apostle  says,  be  careful  for  nothing,  with  an 
anxious,  perplexing  care. 

This  is  now  the  matter  to  be  insisted  on,  viz.  That 
God  would  have  none  of  his  servants  and  his  children 
to  be  inordinately  careful  about  any  thing ;  nor  yet 
when  in  obedience  to  his  commandment,  and  due  ob- 
servance of  his  providence,  they  have  diligently  used 
lawful  means  for  the  attainment  of  all  lawful  things, 


187 

that  they  should  distress  themselves  at  all  about  the 
issue  or  success.  He  would  not  that  they  should  suffer 
their  minds  to  hang  in  doubtful  suspense  and  fear 
about  them ;  but  would  that  they  should  commit  their 
ways  unto  him,  and  trust  in  him,  Psa.  xxxvii.  5,  whe- 
ther it  be  in  the  matter  of  their  souls,  or  bodies,  of  the 
things  of  this  life,  or  of  that  which  is  to  come.  God 
frees  them  from  all  carefulness,  and  would  that  they 
should  free  themselves  from  it  too. 

God  would  have  you  use  all  good  means  for  this 
life,  but  without  taking  thought  for  to-morrow  about 
what  you  shall  eat,  what  you  shall  drink,  what  you 
shall  put  on,  or  what  shall  become  of  you  and  yours 
another  day,  Matt.  vi.  25 — 34.  He  would  not  have 
you  be  so  distrustful  of  him,  as  to  take  the  care  of 
futurity,  the  care  of  success  from  him,  upon  yourself, 
perplexing  your  heart  with  doubt  and  fear  till  you 
find  it,  Luke  xii.  22 — 29.  But  his  will  is,  that  when 
you  have  done  what  you  can,  with  a  cheerful  and 
ready  mind,  you  should  leave  the  whole  matter  of 
good,  or  ill  success  to  his  care,  Psa.  Iv.  22;  1  Peter  v.  7. 

In  like  manner,  God  would  have  you  to  use  means 
to  save  your  soul ;  but  when  you  have  so  done,  and 
continue  so  to  do,  he  would  have  you  care  no  further. 
He  would  not  have  you  to  doubt  and  fear  that  all  shall 
be  in  vain,  and  to  no  purpose,  Psa.  Ixxiii.  13;  or  that 
you  shall  not  be  saved  notwithstanding.  He  would 
not  that  you  should  discourage  and  enfeeble  your 
heart  by  taking  thought  about  the  issue  of  any  trials 
and  temptations  that  may  befall  you,  before  they  do 
come,  Matt.  x.  19  ;  xxiv.  6,  for  that  is  vain;  nor  yet 
when  they  do  come,  for  that  is  needless. 

In  such  cases,  you  need  only  to  serve  God's  provi- 
dence in  the  use  of  the  present  means  of  salvation, 
gaining  as  much  grace  and  strength  as  you  can 
against  such  times,  improving  that  grace  and  strength 
which  you  have  in  such  times  of  trial :  but  as  to 
success,  either  how  much  grace  and  comfort  you 
shall  have,  or  when  you  shall  have  it,  and  whether 
you  shall  hold  out  in  the  time  of  trial,  or  be  saved  in 


188  THE  christian's  daily  walk. 

the  end,  you  must  not  indulge  doubtful  and  distrust- 
ful cares  ;  but  must  trust  God  with  these  things  also. 

For  our  Saviour  prohibits  his  disciples  all  trouble, 
that  might  arise  through  fear  of  ill  success  in  their 
Christian  course,  John  xiv.  1,  27.  And  Paul  eases 
himself  of  this  trouble  and  fear,  committing  his  soul, 
and  the  issue  of  all  his  trials  unto  God,  saying,  I  know 
whom  I  have  believed,  and  am  persuaded  that  he  is 
able  to  keep  that  which  I  have  committed  unto  him 
against  that  day;  2  Tim.  i.  12;  iv.  6,  8,  18.  He  is 
confident  in  God  for  good  success  in  his  whole  Chris- 
tian warfare ;  so  should  you  be. 


SECT.    4.    REASONS    AGAINST    ANXIOUS    CARE,    AND    FOR 
QUIET    TRUST    IN    GOD. 

Now  to  dissuade  you  from  all  carefulness,  and  to 
persuade  you  to  rest  secure  in  God,  concerning  the 
particular  events  of  all  actions,  and  touching  the  final 
event  and  good  success  of  your  Christian  profession, 
consider  these  reasons:  (1.)  Showing,  why  you  should 
not  care  eagerly  and  inordinately  for  earthly  things ; 
(2.)  Why  you  should  not  take  doubtful  or  distrustful 
thought  about  any  thing,  whether  earthly  or  heavenly. 

(1.)  Seriously  consider,  that  all  earthly  things  are 
of  little  worth,  very  fading  and  transitory,  1  John  ii. 
17,  likened,  when  they  are  at  best,  to  the  flower  of 
grass,  Isa.  xl.  6;  James  i.  10,  11.  Wherefore  they 
cannot  be  worthy  of  your  anxious  thought,  or  careful 
perplexity  about  them.  It  is  extreme  folly  for  man, 
being  endued  with  reason,  to  set  his  mind  upon  that, 
which  is  little  or  nothing  worth,  nay,  which  as  Solo- 
mon calls  riches,  is  not,  Prov.  xxiii.  5 ;  which  is  but 
of  short  continuance,  and  only  for  bodily  use,  while 
he  has  it:  which  also  is  given,  by  God,  unto  the 
wicked,  even  to  his  enemies,  rather  than  unto  the 
godly,  Psa.  xvii.  13,  14. 

(2.)  Inordinate  care  of  earthly  things  is  exceedingly 
hurtful :  for  besides  that  it  breeds  many  foolish  and 


THE    christian's    DAILi'    WALK.  189 

nurtful  lusts,  which  drown  men  in  perdition,  1  Tim. 
vi.  9,  it  does  hinder  the  care  of  things  spiritual  and 
heavenly.  It  causes  persons  either  not  to  come  at  ?11 
to  the  means  of  salvation,  Matt.  xxii.  5;  Luke  xiv.  18, 
&c.,  or  if  they  come  to  the  word,  prayer,  sacraments, 
good  company,  and  good  conference,  to  depart  with- 
out spiritual  profit.  Matt.  xiii.  22  ;  Ezek.  xxxiii.  31.  It 
will  cause  a  man  to  err  from  the  faith,  1  Tim.  vi.  10, 
and  to  be  altogether  unfit  for  death,  and  unprepared 
for  his  latter  end.  For  when  any  one  part  draws 
more  nourishment  to  itself  than  it  ought,  some  other 
parts  must  needs  be  hindered  in  their  growth ;  and 
when  the  strength  of  the  ground  is  spent  in  nourishing 
weeds,  tares,  or  corn  of  little  worth,  the  good  wheat 
is  obstructed  in  its  growth,  choked,  or  starved,  Phil, 
iii.  19.  "  He  whose  cares  are  too  much  about  the 
earth,  his  cares  will  be  too  little  about  the  things  of 
heaven." 

Why  a  man  should  not  be  careful  about  success  in 
any  thing. 

Next,  consider  the  reasons,  why  you  must  not  in- 
dulge any  anxious  care  about  success  in  your  lawful 
endeavours,  any  more  than  by  prayer  to  commend 
them  to  God. 

First,  Because  it  is  to  usurp  upon  God's  peculiar 
right,  God's  divine  prerogative,  taking  his  sole  and 
proper  work  out  of  his  hands ;  for  care  of  success, 
and  of  what  shall  be  hereafter,  is  proper  to  God,  1 
Peter  v.  7. 

Secondly,  It  is  a  vain  and  fruitless  thing,  when  you 
have  diligently  used  lawful  means  for  any  thing,  to 
take  thought  for  success,  Psa.  cxxvii."  2.  For  who 
can  by  taking  thought  add  any  thing  to  his  stature  ? 
Luke  xii.  25,  26 ;  or  make  one  hair  white  or  black  ? 
Matt.  V.  36.     Understand  the  same  of  all  other  things. 

Thirdly,  Every  day  brings  its  full  employment  with 
it,  together  with  its  crosses  and  griefs.  Matt.  vi.  34 ; 
so  that  you  will  have  full  work  enough  for  your  care, 
to  endeavour  to  do  the  present  day's  work  holily;  and 
to  bear  each  present  dav's  affliction  fruitfully  and 


190 

patiently ;  you  have  little  reason  therefore  to  perplex 
your  heart  with  taking  thought  of  future  events,  or  of 
what  shall  be  to-morrow. 

Fourthly,  It  is  altogether  needless  to  take  thought 
about  the  success  of  your  actions,  for  success  is  cared 
for  already  by  God,  Matt.  vi.  26,  30,  32  ;  one  whose 
care  is  of  more  use  and  consequence  than  yours  can 
be.  You  are  cared  for  by  one,  who  loves  you  better 
than  you  can  love  yourself,  who  is  wise  and  know^s 
what  is  best  for  you,  and  what  you  most  need,  better 
than  yourself;  w^ho  is  always  present  with  you,  and 
is  both  able  and  ready  to  do  exceeding  abundantly  for 
you,  above  all  that  you  can  ask  or  think,  Eph.  iii.  20; 
even  God,  who  cares  for  meaner  creatures  than  you 
are,  who  also  is  your  God,  your  heavenly  Father,  of 
whose  care  you  have  had  happy  experience,  who  in 
times  past  cared  for  you,  when  you  could  not  care  for 
yourself,  who  has  kept  you  in,  and  from  your  mother's 
womb;  who,  if  you  are  believers  indeed,  ordained  you 
to  salvation  before  you  had  a  being,  Eph.  i.  4 ;  who  in 
due  time  gave  his  only  begotten  Son  for  you,  and  to 
you,  Rom.  viii.  32,  as  appears  in  that  now  he  has 
given  you  faith  and  hope  in  him,  and  love  to  him.  It 
is  your  God  and  Father  who  has  commanded,  that  for 
the  present,  and  for  the  future,  you  should  cast  your 
care  and  burthen  on  him,  1  Peter  v.  7  ;  Psa.  Iv.  22 ; 
having  made  many  gracious  promises,  that  he  will 
care  for  you,  that  hewdll  sustain  you,  and  that  he  will 
bring  your  desire  to  pass,  Psa.  xxxvii.  5.  What  wise 
man  then  will  encumber  himself  with  needless  cares  ? 

Fifthly,  Carefulness  or  anxious  thoughts  about  suc- 
cess, proceed  from  base  and  cursed  causes ;  namely, 
ignorance  of  God,  and  unbelief  and  distrust  of  God,  in 
whomsoever  this  sin  reigns ;  hence  it  was  that  the 
heathen  abounded  in  this  sin,  Matt.  vi.  32.  And  by 
how  much  this  carefulness  is  indulged  by  any,  though 
it  reign  not,  by  so  much  he  may  be  said  to  be  of  little 
sound  knowledge,  and  of  little  faith,  Matt.  vi.  30. 

Sixthly,  Carefulness,  and  doubtful  suspense  about 
success  in  your  lawful  endeavours,  be  it  whether  you 


191 

or  yours  shall  prosper,  or  whether  you  shall  profit  by 
the  means  of  grace,  or  whether  you  shall  be  saved  in 
the  end,  does  produce  many  dangerous  and  mis- 
chievous effects: 

1.  It  will  cause  you  to  neglect  the  proper  use  of  the 
means  of  this  life,  or  of  that  which  is  to  come,  2  Kings 
vi.  33,  according  as  you  doubt  of  success  in  either,  or 
if  you  neglect  them  not  utterly,  yet  you  will  have  no 
heart  to  go  about  them.  For  as  those  that  needlessly 
intermeddle  with  other  person's  business,  usually 
neglect  their  own,  so  you  will  be  apt  to  leave  your 
own  work  undone,  when  you  take  God's  work  out  of 
his  hands;  and  who  is  he  that  will  take  pains  about 
that  which  he  fears  will  be  to  no  purpose,  or  labour 
lost? 

2.  You  will  be  ready  to  use  unlawful  means  for  any 
thing  when  you  doubt  of  success  from  lawful,  Gen. 
xii.  11 — 13;  xvi.  2;  xxvii.  5,  19. 

3.  Taking  thought  does  divide,  distract,  overload, 
and  consume  the  heart  and  spirits;  nothing  more. 

4.  You  can  never  be  thankful  to  God  for  any  thing 
whereof  you  fear  that  you  shall  have  no  good  success. 

5.  This  anxious  thought  and  distressing  fear  about 
success,  will  deprive  you  of  the  comfort  of  all  those 
good  things  you  have  had,  and  which  now  you  do 
enjoy. 

6.  Nothing  will  bring  ill  success  upon  you  sooner 
than  unbelieving  and  distrustful  fears  about  futurity. 
For  when  any  person  shall,  notwithstanding  the  ex- 
perience he  has  had,  or  might  have  had,  of  God's 
power,  love,  care,  and  truth  of  his  promises,  yet  dis- 
trustfully care  so  far,  as  not  to  content  himself  with 
his  own  work,  so  far  as  prudent  care  leads  him;  but 
also  will  take  God's  work,  and  the  burthen  of  his  work 
upon  himself,  caring  about  success,  which  only  belongs 
to  God,  and  which  God  only  can  do,  and  bear;  this 
folly  and  presumption  does  so  much  provoke  God,  that 
it  causes  him,  out  of  his  wise  justice  to  cease  caring 
for  such  an  one,  leaving  him  to  his  own  care,  and  to 
his  wit,  friends,  or  any  other  earthly  help,  to  make 
him  by  woful  experience  see  and  feel,  how  little  any, 


192  THE  christian's  daily  walk. 

or  all  these,  without  God,  can  avail  him.  Nay,  it 
causes  God  not  only  to  withdraw  his  own  help,  but 
the  help  of  all  things  whereon  such  a  man  does  rely; 
and  what  is  more,  causes  them  instead  of  being  for 
him,  to  be  utterly  against  him.  Is  it  not  just  with  God, 
that  whosoever  will  not  be  beholden  to  God  to  bear 
their  burthen,  but  will  take  it  up  and  bear  it  them- 
selves, should  be  made  to  bear  it  alone,  and  to  the 
distress  and  disquietment  of  their  own  hearts  ? 

Wherefore  all  these  things  considered,  I  return  to 
the  exhortation,  or  conclusion  before  proposed,  viz. 
Commit  thy  ways  unto  the  Lord,  and  trust  in  him. 
Cast  all  your  care  on  God;  be  careful  in  nothing, 
Psa.  Iv.  22. 

O !  how  happy  are  we  Christians,  if  we  did  but 
know,  or  knowing  would  enjoy  our  happiness !  We 
are  cared  for  in  every  thing  that  we  need,  and  that 
can  be  good  for  us;  we  may  live  without  taking 
'thought,  or  care  in  any  thing.  Our  work  is  only  to 
study  and  endeavour  to  please  God,  walking  before 
him  in  sincerity,  and  with  a  perfect  heart;  then  we 
may  cleave  to  him,  and  rest  on  him  both  for  our 
bodies  and  souls  without  fear  or  distraction,  1  Cor. 
vii.  35.  God  is  all-sufficient,  and  all  in  all  to  such ; 
he  is  known  by  his  name  Jehovah  to  such,  Exod. 
vi.  3;  even  to  the  being  the  accomplisher  of  his 
promises  to  them.  If  we  shall  wisely  and  diligently 
care  to  do  our  work,  we,  serving  so  good  and  so 
able  a  Master,  need  not  take  thought  about  our  wages. 
If  we  would  make  it  our  care  to  obey  and  please  so 
good,  and  so  rich,  and  bountiful  a  Father;  we  need 
not  be  careful  for  our  maintenance  here,  in  our  mino- 
rity and  non-age;  nor  yet  for  our  eternal  inheritance, 
when  we  shall  come  to  full  age.  We  in  this  holy 
security  and  freedom  from  carefulness,  if  we  are  not 
wanting  to  ourselves,  might  live  in  an  heaven  upon 
earth;  and  that  not  only  when  we  have  means,  for 
even  then  our  security  is  in  God,  not  in  the  means,  but 
when  to  the  eye  of  flesh  we  have  no  means:  for  God 
is  above,  and  more  than  all  means. 


THE   christian's    DAILY    WALK.  193 


SECT.     5.        MEANS     TO     ATTAIN     QUIETING    CONFIDENCE    IN 
GOD,    AND    FREEDOM    FROM    PERPLEXING    CARES. 

That  you  may  leave  anxious  caring,  and  be  brought 
to  cast  all  your  care  on  God, 

(1.)  Deny  yourself,  and  your  own  wisdom,  Prov. 
xxiii.  4;  be  not  wise  in  your  own  conceit,  nor  pre- 
sumptuous of  your  wit,  skill,  or  means. 

(2.)  Get  sound  knowledge,  faith,  hope,  and  confi- 
dence in  God,  Rom.  viii.  32;  live  by  faith,  for  the 
preservation  both  of  body  and  soul,  Heb.  x.  38,  39. 
Get  not  only  faith  in  his  promise,  but  in  his  providence 
also.  When  you  shall  see  no  way  or  means  of  gain- 
ing the  good  you  desire,  or  of  keeping  you  from  the 
evil  which  you  fear,  or  of  dehvering  you  from  the  evil 
you  feel,  then  call  to  mind,  not  only  the  promises  of 
God,  viz.  I  am  with  you,  Joshua  i.  5;  I  will  not  leave 
nor  forsake  you,  Heb.  xiii.  5 ;  all  things  work  together 
for  good,  Rom.  viii.  28;  and  many  such  like;  but 
believe  also  that  God  will  provide  means  to  bring  to 
pass  what  he  has  promised,  though  yet  you  see  not 
how.  When  you  can  say,  with  faithful  Abraham, 
God  will  provide.  Gen.  xxii.  8,  it  will  cast  out  fear 
and  doubt.  But  if,  with  Abraham,  Gen.  xii.  1 1 ;  xvi. 
2,  you  believe  God's  promises  in  the  main,  but  not 
God's  providence  in  the  means;  you  will  then  be 
tempted  to  seek  out,  and  use  unlawful  means  to  obtain 
the  thing  promised,  as  he  did;  or  faint  in  waiting,  as 
many  others  have  done.  For  we  see  the  like  in  David, 
1  Sam.  XX vi.  10,  11,  when  he  had  faith  in  God's  pro- 
vidence, he  could  say  of  Saul,  The  Lord  shall  smite 
him,  or  his  day  shall  come  to  die,  or  he  shall  descend 
into  the  battle  and  perish.  The  Lord  forbid  that  I 
should  stretch  forth  my  hand  against  the  Lord's 
anointed.  But  when  he  doubted  of  God's  providence, 
then  he  saith,  I  shall  now  perish  one  day  by  the  hand 
of  Saul,  1  Sam.  xxvii.  1. 

(3.)  Give  all  diligence  to  make  your  calling  and 
election  sure ;  for  when  you  know  assuredly  that  God 
17 


194  THE  christian's  daily  walk. 

is  your  heavenly  Father,  and  Christ  Jesus  your  Re- 
deemer, and  that  you  are  of  his  family,  having  your 
name  written  in  heaven,  you  then  w^ill  easily  free  your 
heart  from  being  troubled  w^ith  fear  and  restless  care, 
John  xiv.  1,  2;  being  sure  that  your  heavenly  Father 
and  Saviour  does  and  v^^ill  provide  for  you. 

(4.)  Lastly,  you  must  often  renew  your  acts  of 
faith  on  God,  his  promises  and  providence,  casting  all 
your  care  on  him;  making  your  request  known  to 
God  by  prayer  and  supplication,  for  what  you  would 
have;  being  heartily  thankful  for  what  you  have  had, 
now  have,  and  hope  to  have  hereafter.  Then  the 
peace  of  God  which  passes  all  understanding,  Phil.  iv. 
6,  7,  shall  keep  your  heart  and  mind  from  vexing 
thoughts,  and  heart-distressing  fears,  and  that,  in  and 
through  Christ  Jesus;  of  which  peace  I  intend  next 
to  speak. 


CHAPTER   XIII. 


OF  PEACE  WITH  GOD. 
THE  NATURE  AND  EXCELLENCY  OF  PEACE  WITH  GOD. 

That  you  may  be  persuaded  to  walk  before  God  in 
uprightness,  in  all  well-pleasing,  and  to  live  without 
taking  anxious  thought  about  any  thing,  casting  your 
care  on  God  according  to  the  former  directions ;  God 
has  assured  you  that  peace  shall  be  upon  you,  Gal.  vi. 
16,  even  that  peace  of  God  which  passes  all  under- 
standing, which  shall  keep  your  heart  and  mind 
through  Christ  Jesus,  Phil.  iv.  6,  7,  if  you  thus  do. 

Peace  and  quiet  is  most  desirable.  All  things  that 
have  motion  desire  it  as  their  perfection :  bodily  things 
enjoy  it  by  their  rest  in  their  places ;  reasonable  things 
enjoy  this  peace  in  the  quiet  of  their  mind  and  heart. 


THE    christian's    DAILY    WAL    .  195 

when  they  have  their  desires  satisfied,  being  freed  from 
such  opposition  as  might  disquiet  them. 

Peace  is  a  true  agreement  and  concord'  between 
persons  or  things,  whereby  not  only  all  enmity  is  laid 
aside,  and  all  injuries  are  forborne;  but  all  amity  is 
entered  into,  and  all  readiness  of  communicating  and 
doing  good  to  each  other  is  showed.  ^ 

Natural  peace  is  of  great  price,  and  very  much  to 
be  desired,  for  the  exceeding  great  benefit  which  it 
brings  to  the  body,  family,  and  state.  But  the  peace 
of  which  I  am  to  speak,  which  is  promised  to  all  who 
walk  with  God  according  to  the  rule  of  faith,  and  of 
the  new  creature.  Gal.  vi.  15,  16,  casting  their  care 
on  God,  exceeds  all  other  peace,  as  far  as  the  soul, 
heaven,  and  eternity  exceed  the  body,  the  earth,  and 
a  moment  of  time.  Which  will  easily  appear,  if  you 
shall  observe  by  what  motives  and  arguments  the 
Holy  Ghost  does  commend,  and  set  this  forth  unto 
you,  Phil.  iv.  7.  It  has  its  commendation  above  all 
other  peace  in  three  respects  : 

First,  In  respect  of  the  excellency  of  the  person, 
with  whom  and  from  whom  it  is,  namely,  God;  there- 
fore it  is  called  the  peace  of  God,  Phil.  iv.  7.  It  is  so 
called,  (1.)  Because  it  has  God  for  its  object;  it  is 
a  peace  with  God.  (2.)  Because  God  by  his  Spirit  is 
the  author  of  it :  it  is  peace  from  God,  a  peace  which 
God  gives  ;  such  a  peace  which  the  world  neither  can, 
nor  will  give,  John  xiv.  27. 

Secondly,  This  peace  is  commended  in  respect  of 
the  unspeakable  and  inconceivable  goodness  and 
worth  that  is  in  it.  It  passes  all  understanding ;  and 
this  it  does,  not  only  because  unsanctified  men  are 
mere  strangers  to  it,  and  understand  it  not;  but  be- 
cause regenerate  men,  to  whom  it  belongs,  and  in 
whom  it  is,  even  they  when  God  gives  them  any  lively 
feeling  of  it,  find  it  to  be  such  a  peace  as  they  could 
not  imagine  it  to  be  before  they  felt  it.  For  they 
cannot  so  distinctly  and  fully  conceive  the  transcen- 
dent excellency  of  it,  as  by  any  means  fitly  to  des- 
cribe it.  It  rather  takes  up  the  mind  into  an  holy  rap- 
ture, unto  admiration  of  what  it  sees,  and  of  what  it 


196 

perceives  is  yet  to  be  known,  than  possibly  can  be 
distinctly  and  fully  comprehended  or  expressed  by 
mind  or  tongue.  It  is  with  them  that  feel  it  in  any 
special  degree,  as  it  was  with  the  queen  of  the  South, 
when  she  saw  Solomon's  wisdom,  1  Kings  x.  4 — 7. 
She  had  a  great  opinion  of  Solomon's  wisdom,  by 
what  she  had  heard ;  but  when  she  saw  it,  she  was 
stricken  with  such  admiration,  that  it  is  said  she  had 
no  more  spirit  in  her ;  his  wisdom  was  so  much 
beyond  her  expectation,  that  she  breaks  out  into  words 
of  admiration,  saying  the  half  was  not  told  her  of 
Solomon's  wisdom,  it  exceeds  the  fame  thereof;  so 
does  the  peace  of  God,  being,  like  the  dimensions 
of  the  love  of  Christ,  the  root  thereof,  and  like  the 
ravishing  joy  of  Christians,  the  fruit  thereof,  surpas- 
sing all  full  and  distinct  knowledge,  and  all  means  of 
full  and  clear  expression,  Eph.  iii.  18,  19  ;  being,  as 
the  Holy  Ghost  also  saith,  unspeakable,  1  Peter  i.  8. 
This  peace  is  included  amongst  those  other  graces 
and  gifts  accompanying  the  gospel,  which  are  such 
as  eye  has  not  seen,  nor  ear  heard,  nor  have  entered 
into  the  heart  of  man,  so  as  clearly  to  perceive  them, 
or  fully  to  express  them,  1  Cor.  ii.  9. 

Thirdly,  This  peace  is  commended  in  respect  of  the 
excellent  effect  thereof,  which  is  a  proof  that  it  passes 
understanding,  namely,  it  keeps  the  heart  and  mind, 
in  and  through  Christ  Jesus. 

This  is  an  excellent  and  most  useful  effect  on  man's 
behalf;  for  it  supplies  the  place  and  office  of  a  castle 
or  strong  garrison,  2  Cor.  xi.32,  as  the  original  signifies, 
to  keep  the  principal  forts  of  the  soul  from  being  sur- 
prised or  annoyed,  either  by  invasion  from  without, 
or  by  insurrection  from  within. 

The  parts  of  man,  which  are  kept  by  this  peace  of 
God,  are  the  heart  and  mind ;  by  heart  is  meant  the 
will  and  affections ;  by  mind,  the  power  of  thinking 
and  understanding.  For  true  peace  of  God  does  fill 
the  heart  with  such  joy,  patience,  hope,  and  comfort 
in  believing,  that  it  keeps  it  from  heart-vexing  grief, 
fear,  distrust  and  despair.  It  likewise  fills  the  mind 
so  full  of  apprehension  of  God's  favour,  fidelity,  and 


WALK.  197 

love,  that  it  makes  it  rest  secure  in  God,  and  delivers 
it  from  distress  of  mind,  or  anxious  cares  about  any- 
thing ;  keeping  out  the  dominion  of  all  perplexing  and 
distrustful  thoughts. 

The  strength  which  this  peace  has,  vv^hereby  it 
keeps  the  heart  and  mind  as  v^^ith  a  garrison,  is  im- 
pregnable. It  is  derived  from  Christ,  it  has  it  in  and 
from  Christ :  the  text  saith,  through  Christ,  that  is, 
through  the  powder  of  Christ's  Spirit.  For  as  we  are 
kept  by  faith,  from  which  this  peace  springs,  as  with 
a  strong  garrison,  by  the  power  of  God  to  salvation, 
1  Peter  i.  5 ;  so,  by  the  same  power  of  Christ,  our 
hearts  and  minds  are  kept  by  the  peace  of  God,  as 
with  a  garrison,  from  discouraging,  distracting,  and  un- 
comfortable thoughts.  For  what  is  this  peace  else  but 
a  beam  from  the  object  of  our  faith,  proceeding  from 
the  love  of  God  to  us  ward,  and  the  fruit  of  faith,  as 
we  feel  it  wrought  in  us  by  God? 

This  peace  of  God  is  two-fold,  or  one  and  the  same 
in  different  degrees. 

The  first  is  an  actual  entering  into,  and  mutual  em- 
bracing of  peace  between  God  and  man. 

The  second  is  the  manifestation  and  expression  of 
this  peace. 

The  first  is  when  God  and  man  are  made  friends  ; 
which  is,  when  God  is  pacified  towards  man,  and 
when  man  is  reconciled  unto  God,  so  that  now  God 
stands  well  affected  towards  men,  and  man  has  put 
off  enmities  against  God ;  which  mutual  atonement 
and  friendship,  Christ  Jesus,  the  only  mediator  between 
God  and  man,  1  Tim.  ii.  5,  has,  by  his  satisfaction 
and  intercession  wrought  for  man,  and  by  his  Spirit 
applies  unto,  and  works  in  man.  For  until  this  atone- 
ment be  applied,  God,  in  his  just  judgment  and  holy 
displeasure,  is  an  enemy  unto  man  for  sin,  Psa.  v.  5  ; 
Rom.  V.  10  ;  and  man  in  his  evil  mind,  and  unjust 
hatred  is  an  enemy  unto'God,  Col.  i.  21,  and  unto  all 
goodness,  through  sin. 

The  first  peace,  is  peace  of  God  with  man,  inherent 
in  God,  working  the  like  disposition  of  peace  in  man 
17* 


198  THE  christian's  daily  walk. 

towards  God ;  and  is  the  fountain  from  which  the 
second  floweth. 

The  second  kind,  or  rather  further  degree,  of  peace 
of  God,  is  the  operation  and  manifestation  of  the 
former  peace,  which  is  a  peace  of  God  in  man  wrought 
by  the  Spirit  of  God,  through  the  apprehension  that 
God  is  at  peace  with  him. 

This  peace  is  partly  and  most  sensibly  in  the  con- 
science, which  is  called  peace  of  conscience,  and  may 
also  be  called  peace  of  justification,  according  to  that, 
being  justified  by  faith,  we  have  peace  with  God,  &c., 
Rom.  V.  1.  And  it  is  partly  in  the  whole  reasonable 
man,  whereby  the  will  and  affections  of  the  soul  agree 
within  themselves,  and  are  subject  to  the  enlightened 
mind,  conspiring  all  of  them  against  the  common  ad- 
versaries of  God  and  the  soul,  i.  e.,  the  flesh  and  the 
devil :  this  may  be  called  peace  of  sanctification  :  ac- 
cording to  that  of  the  apostle,  Rom.  vi.  22 ;  being 
made  free  from  sin,  and  become  servants  of  God,  you 
have  your  fruit  unto  holiness.  This  is  the  agreement 
of  all  the  members,  to  become  servants  to  righteous- 
ness unto  holiness,  Rom.  vi.  19.  Not  but  there  will 
be  warring  always  in  our  members,  but  it  is  not  the 
warring  so  much  of  one  member  against  another,  as 
the  warring  of  the  flesh  in  every  member  against  the 
Spirit,  which  Spirit  also  wars  against  the  flesh.  This 
conflict  between  the  flesh  and  the  Spirit,  beginning  in 
man,  as  soon  as  the  Spirit  has  wrought  the  peace  of 
holiness,  in  setting  the  soul  in  order. 

Moreover,  this  peace  of  sanctification  consists  in 
this,  that  although  a  Christian  must  never  be,  nor  ever 
is  at  peace  with  sin,  so  that  it  does  not  assault  and 
molest  him,  or  that  he  should  subject  himself  to  it,  or 
have  it  absolutely  subject  to  him  in  this  life,  yet  he 
has  a  peace  and  quiet,  in  comparison,  from  sin,  in  as 
much  as  he  is  freed  from  the  dominion  and  power  of 
sin,  Rom.  vi.  14,  22,  to  condemn  him,  or  to  reduce 
him  to  his  former  bondage  unto  sin.  Now  so  far  as  a 
man  gets  a  conquest  over  his  lusts,  that  they  are  kept 
under,  and  forbear  to  assault  and  molest  him,  so  far 
he  may  be  said  to  have  this  peace  of  sanctification. 


THE    christian's    DAILY    WALK.  199 

The  conscience,  when  it  is  awakened  in  the  act  of 
accusing  and  condemning  man  for  sin,  does  withal 
prick,  (Acts  ii.  37  ;  Prov.  xviii.  14 ;)  sting,  and  wound 
the  heart  with  unutterable  and  inconceivable  griefs, 
fears,  and  terrors,  through  the  apprehension  of  God's 
infinite,  eternal,  and  just  wrath  for  sin. 

Now,  when  God,  by  his  Spirit,  Rom.  v.  1 — 5,  gives 
any  true  hope  and  assurance  unto  a  man  that  his  jus- 
tice is  satisfied  concerning  him,  through  Christ;  and 
that  now  all  enmity  and  wrath  is  done  away  on  God's 
part ;  and  that  he  loves  him  in  Christ,  with  a  free,  full, 
and  everlasting  love,  Rom.  viii.  16 ;  hereby  he  speaks 
peace  to  the  conscience,  having  done  away  all  the 
guilt  of  sin,  which  before  molested  it  through  sense  of 
God's  anger  and  fear  of  punishment.  Hence  arises 
peace  and  comfort  in  the  conscience,  which  therefore 
is  called  peace  of  conscience.  Thus  the  mind  ceases 
to  be  perplexed,  and,  by  faith  in  Christ's  death, 
through  the  Spirit,  becomes  quiet  with  an  heavenl}' 
tranquillity,  resting  on  the  word  of  promise,  and  ac- 
cording to  the  measure  of  clear  apprehension  of  God's 
love  in  Christ,  in  the  same  measure  is  at  sweet  agree- 
ment within  itself,  without  fear  or  trouble,  John  xiv. 
27 ;  and  in  the  same  measure  he  has  peace  of  con- 
science, flowing  from  the  assurance  of  justification. 

As  soon  also  as  a  man  begins  actually  to  be  at 
peace  with  God,  his  lusts  do  begin  to  be  at  war  with 
him,  rebelling  against  the  law  of  his  mind,  which  yet 
by  little  and  little  shall  be  subdued  and  conquered; 
which  conquest,  though  it  be  imperfect  in  this  life; 
yet  by  virtue  of  the  peace  now  made  with  God,  if  he 
will  improve  it  by  seeking  help  of  God,  and  taking  to 
him  the  complete  armour,  fighting  manfully  under 
Christ's  banner,  Eph.  vi.  10,  he  may  so  prevail 
against  them,  that  they  do  not  so  often,  nor  so  strong- 
ly, assault  him  as  in  former  times.  Now,  so  far  as 
the  powers  and  faculties  of  man  agree  in  their  fight 
against  sin,  and  subdue  it,  that  it  does  not  assault  and 
molest  him, 'he  may  be  said  to  have  the  peace  of 
sanctification. 

The  first  peace  whereby  God  is  pacified,  and  is 


200  THE    CHRISTIAN  S    DAILY    WALK. 

become  propitious  and  gracious  to  man,  is  absolutely 
necessary  to  the  being  of  a  Christian. 

The  second,  which  rests  from  the  manifestation  of 
this  pea»e  unto  man,  and  the  sensible  feeling  of  the 
operation  of  this  peace  in  man,  is  not  necessary  to  the 
being  of  a  Christian,  at  least  in  a  sensible  degree  of  it, 
but  to  the  well-being  of  a  Christian  it  is  necessary. 
For  a  man  may  be  in  the  favour  of  God,  and  yet  be 
without  the  sense  of  this  peace  in  himself:  because 
this  peace  of  conscience  does  not  flow  necessarily 
from  the  being  in  God's  favour,  but  from  knowledge 
and  assurance  of  being  in  his  favour. 

Now,  a  man,  in  many  cases,  may  lose  for  a  time 
his  sense  of  God's  favour,  his  faith  being  over  clouded 
with  fears  and  unbelief,  as  it  was  with  David,  after 
his  adultery,  &c.  Psa.  li.  11,  12,  who  y-et  was  upheld 
secretly  by  his  right  hand,  as  the  Psalmist  was  in 
another  case,  Psa.  Ixxiii.  23,  by  virtue  of  that  first 
peace  of  God,  yet,  until  God  gave  him  the  sense  and 
feeling  of  his  loving  countenance,  he  could  not  enjoy 
the  comfort  of  it ;  yea,  though  God  by  Nathan  in  the 
outward  ministry  of  his  word,  had  given  him  assur- 
ance of  God's  loving-kindness,  saying.  The  Lord  has 
put  away  thy  sin,  thou  shalt  not  die,  2  Sam.  xii.  13. 

That  first  peace  is  absolute,  and  admits  of  no 
degree. 

The  second,  which  flows  thence,  both  in  respect 
of  peace  of  conscience,  and  in  respect  of  good  agree- 
ment of  the  powers  and  faculties  of  man  withm  them- 
selves, and  of  freedom  from  assaults  and  molestations 
either  of  Satan  from  without,  or  from  lusts  within,  is 
not  absolute ;  but  admits  of  several  degrees.  In  the 
life  to  come  this  latter  peace  shall  be  perfect :  for  then 
all  believers  shall  be  perfectly  freed  from  all  trouble 
of  conscience,  and  from  all  molestation  by  temptations; 
their  victory  shall  be  complete.  But  in  this  life  their 
peace  is  but  imperfect;  it  is  true  for  substance,  but  is 
more  or  less,  as  the  light  they  have  received  is  more 
clear  or  dim;  and  as  grace  in  them  is  more  strong  or 
more  weak. 

For  although  man's  justification  is  absolute,  and 


THE    christian's    DAILY    WALK.  201 

admits  not  of  degrees,  yet  the  assurance  of  it,  where- 
by a  man  has  peace  of  conscience,  is  more  or  less 
according  to  the  measure  of  his  clear  sight  of 
Christ's  love,  and  evidence  of  his  faith.  Hence 
it  is  that  the  dear  children  of  God  have  interruptions 
and  intermissions  in  their  peace;  have  sometimes 
much  peace,  sometimes  little  or  no  peace ;  according 
as  they  have  intermissians  in  their  assurance  of  God's 
favour. 

Thus  it  was  with  David  and  Asaph;  sometimes  his 
heart  was  quiet,  and  his  spirit  was  glad,  in  assurance 
that  his  soul  should  rest  in  hope,  Psa.  xvi.  9 ;  at  other 
times,  his  soul  was  cast  down  and  disquieted  in  him, 
Psa.  xlii.  11,  thinking  that  he  was  cast  out  of  God's 
sight,  Psa.  xxxi.  22,  fearing  that  God  would  show  no 
more  favour,  Psa.  Ixxvii.  7.  Yea,  he  was  so  per- 
plexed, that  he  did  almost  faint,  and  his  eyes  failed 
with  waiting  for  God,  Psa.  Ixix.  3.  For  since  th-e 
best  assurance  of  believers  is  exercised  with  combat- 
ing against  doubting,  their  truest  and  best  peace  must 
needs  be  assaulted  with  disquiet.  And  as  it  is  with  a 
ship  at  anchor,  so  is  the  most  stable  peace  of  a  Chris- 
tian in  this  life,  who  has  his  hope  as  an  anchor  of  his 
soul,  sure  and  steadfast,  Heb.  vi.  19;  who,  though  he 
cannot  make  utter  shipwreck,  yet  he  may  be  griev- 
ously tossed  and  affrighted  with  the  waves  and  billows 
of  manifold  temptations  and  fears.  Likewise,  though 
peace  of  sanctification  be  true,  yet  it  must  needs  be 
more  or  less,  according  as  any  man  grows  or  de- 
creases in  holiness,  and  as  God  shall  please  to  restrain 
his  spiritual  enemies,  or  give  power  to  subdue  them, 
more  or  less. 

Now  the  peace  of  God,  both  in  him  to  man,  and 
from  him  manifested  and  wrought  in  man,  does  pass  all 
understanding,  and  serves  to  keep  the  heart  and  mind 
of  him  that  walks  with  God,  and  rests  on  him  through 
Christ. 

This  peace  it  is  which  you  must  seek  for,  and 
embrace  in  believing,  and  if  you  would  have  true 
comfort  and  tranquillity  in  your  mind,  labour  especial- 
ly to  get  and  keep  the  peace  of  a  good  conscience, 


202  THE  christian's  daily  walk. 

which  seems  to  be  the  peace  that  is  chiefly,  though 
not  only,  intended  in  this  text. 


SECT.  2      FURTHER    EXCELLENCIES    OF    THE    PEACE    OF    GOD. 

That  you  may  be  induced  with  all  diligence  and 
earnestness  to  seek  after  this  blessed  peace,  and  may 
better  perceive  that  this  peace  of  God,  for  worth  and 
use,  passes  all  understanding,  take  these  reasons  in 
particular. 

First,  That  must  needs  be  an  excellent  peace  which 
God  will  please  to  take  into  his  holy  title,  calling  him- 
self the  God  of  peace,  Heb.  xiii.  20,  calling  Christ  the 
Prince  of  peace,  Isa.  ix.  6. 

Secondly,  That  peace  must  needs  be  of  infinite 
value,  passing  all  understanding,  for  which  Christ 
gave  himself;  paying  the  price  of  his  own  most  precious 
blood  for  it,  1  Peter  i.  18,  19. 

Thirdly,  This  peace  cannot  but  pass  all  understand- 
ing, because  the  cause  from  whence  it  comes,  namely, 
Christ's  love,  Eph.  iii.  18,  19,  and  the  effect  which  it 
works,  namely,  joy  in  the  Holy  Ghost,  1  Peter  i.  8, 
do,  as  the  apostles  affirm,  pass  knowledge,  and  are 
unspeakable. 

Fourthly,  This  peace  was  that  first  congratulation, 
wherewith  the  holy  angels  saluted  the  church,  at 
Christ's  birth,  giving  her  joy  in  her  new-born  husband 
and  Saviour,  Luke  ii.  10,  11,  14.  And  it  was  that 
special  legacy  which  Christ  Jesus  did  bequeath  to  his 
church,  leaving  that  as  the  best  token  of  his  love  to  it, 
a  little  before  his  death :  saying.  My  peace  I  leave 
with  you,  John  xiv.  27. 

Fifthly,  This  peace  is  one  of  the  principal  parts  of 
the  kingdom  of  God,  which  consists,  as  the  apostle 
says,  of  righteousness,  peace,  and  joy  in  the  Holy 
Ghost,  Rom.  xiv.  17. 

SixtJily,  By  as  much  as  the  evils  and  mischiefs  that 
come  to  a  man  by  having  God  to  be  his  enemy,  which 
draws  upon  him  God's  wrath,  justice,  power,  and  all 
God's  creatures  to  be  against  him :  and  by  as  much 


THE    christian's    DAILY    WALK.  203 

as  the  grievous  and  intolerable  anguish  of  the  wound- 
ed spirit  passes  understanding ;  by  so  much  the  peace 
of  God,  which  frees  him  from  all  these,  must  of  neces- 
sity, pass  all  understanding,  Pro  v.  xviii.  14. 

Now  that  it  is  a  fearful  thing  to  have  God  to  be  an 
enemy,  it  is  said.  He  is  a  consuming  fire,  Heb.  xii.  29, 
and  it  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God,  Heb.  x.  21.  It  appears  likewise  by 
Christ's  compassion  and  grief  for  Jerusalem,  who 
neglected  the  time  of  making  and  accepting  of  peace 
with  God  ;  for  he  wept  over  it,  and  said,  Luke  xix.  42, 
"If  thou  hadst  known,  even  thou,  at  least  in  this  thy 
day,  the  things  which  belong  to  thy  peace !  but  now 
they  are  hid  from  thine  eyes."  But  what  it  is  to  have 
God  to  be  an  enemy,  is  seen  most  fully  by  Christ's 
trouble  and  grief  in  his  passion  and  agony  in  the  gar- 
den, and  in  the  extremity  of  his  conflict  with  God's 
wrath  on  the  cross,  when  God  showed  himself  to  be 
an  enemy,  and  did  for  man's  sin  pour  on  him  the 
fierceness  of  his  wrath.  It  made  him,  though  he  was 
God,  being  man,  to  sweat,  for  very  anguish,  as  it 
were  drops  of  blood,  Luke  xxii.  44,  and  to  cry.  If  it 
be  possible,  let  this  cup  pass.  Matt.  xxvi.  39,  and.  My 
God,  my  God,  why  hast  thou  forsaken  me  1  Matt, 
xxvii.  46. 

Moreover,  if  you  do  observe  the  complaints  of  such 
distressed  souls  that  have  had  terror  of  conscience, 
if  you  have  not  had  experience  thereof  in  yourself, 
how  that  they  were  at  their  wits'  end,  pricked  at 
heart,  as  it  were  with  the  point  of  a  spear,  or  sting 
of  a  serpent.  Acts  ii.  37,  pained  like  men  whose  bones 
are  broken  and  out  of  joint,  Psa.  li.  8,  making  them  to 
roar,  and  to  consume  their  spirits  for  very  heaviness, 
Psa.  xxxii.  4,  then  you  will  say  that  peace  of  con- 
science does  pass  all  understanding. 

Seventhly,  When  God  and  a  man's  own  conscience 
are  for  him,  and  God's  grace  in  some  good  measure 
has  subdued  sin  and  Satan  in  him,  this  brings  with  it 
assurance  that  all  other  things,  whose  peace  are 
worth  having,  are  also  at  peace  with  him,  Hosea  ii. 
18 — 20.     For  if  God  be  for  us,  who  can  be  against 


204  THE  christian's  daily  walk. 

us?  Rom.  viii.  31,  32.  This  peace  must  of  necessity 
bring  with  it  all  things  which  will  make  us  happy, 
even  all  things  which  pertain  to  life,  godliness,  and 
glory,  2  Peter  i.  3. 

Lastly,  Consider  this,  that  as  the  worth  and  sense 
of  peace  with  God  is  unutterable  and  inconceivable, 
so  the  time  of  it  is  indeterminable,  it  is  everlasting, 
and  has  no  end,  Isa.  ix.  7.  Compare  this  with  the 
former,  and  it  cannot  be  denied,  but  that  the  peace  of 
God  does  every  way  pass  understanding. 


CHAPTER  XIV. 


CONCERNING    THE    IMPEDIMENTS    TO     PEACE  I     FALSE    HOPES, 
AND    FALSE    FEARS. 

THE    KINDS    OF    IMPEDIMENTS    THAT    HINDER    PEACE. 

First,  If  you  would  enjoy  this  happy  peace,  you  must 
remove  and  avoid  the  impediments.  Secondly,  You 
must  use  all  helps  and  furtherances  which  serve  to 
procure  and  keep  it. 

I  reduce  the  impediments  unto  two  heads. 

First,  A  false  opinion  and  hope  that  all  is  well  with 
a  man,  and  that  all  shall  be  well  with  him  in  respect 
of  his  salvation,  when  yet  indeed  God  is  not  reconciled 
to  him.  Hence  will  follow  a  quietness  of  heart,  some- 
what like  to  peace  of  conscience;  which  yet  is  but  a 
false  peace. 

Secondly,  Causeless  doubting,  and  false  fear,  that  a 
man's  estate  with  respect  to  his  salvation  is  not  good; 
although  God  be  indeed  at  peace  with  him;  hence 
follows  trouble  and  anguish  of  heart,  somewhat  like 
unto  that  of  hellish  despair,  disturbing  his  true  peace. 
Either  of  these  do  hinder  peace. 


THE    christian's    DAILY    WALK.  205 

The  first  hinders  the  having,  the  second  hinders  the 
feeling  and  comfortable  enjoying  of  peace. 

It  has  been  an  old  device  of  Satan,  when  he  would 
keep  any  man  from  that  which  is  true,  to  obtrude  upon 
him  that  which  shall  seem  to  be  true,  but  is  false. 
Thus  he  did  in  the  first  calling  of  the  Jews,  Matt.  xxiv. 
5.  When  he  saw  they  had  an  expectation  of  the  true 
Christ,  he,  to  divert  and  seduce  them  from  the  true 
Christ,  sets  up  false  Christs.  Even  so  in  the  matter 
of  peace:  if  he  can  so  delude  men  that  they  shall  con- 
tent themselves  with  a  false  peace,  he  knows  that  they 
will  never  seek  for  that  which  is  true.  It  is  a  common 
practice  with  the  devil  to  endeavour  to  make  all  who 
are  not  in  a  state  of  grace,  to  presume  that  they  are. 

Also,  such  is  his  cunning  and  malice,  that  when  any 
man  is  in  the  state  of  grace,  he  will  labour  by  all 
means  to  distress  and  perplex  the  soul  with  unreason- 
able fears  and  suspicions,  to  make  that  estate  doubtful 
and  uncomfortable,  to  vex  and  to  weary  him,  if -he 
cannot  drive  him  to  despair,  2  Cor.  ii.  7,  11.  Now 
the  heart  of  man,  so  far  as  it  is  unsanctified,  being 
deceitful  above  all  things,  Jer.  xvii.  9,  is  most  apt  to 
yield  to  Satan  in  both  these  cases.  Whence  it  is,  that 
there  are  very  many  who  boast  of  much  peace,  and 
yet  have  none  of  it.  And  many  fear  they  have  no 
peace,  who  yet  have  much  of  it. 

Wherefore  the  rule  is,  "Believe  not  either  your 
deceitful  heart,  nor  the  devil,  when  they  tell  you  either 
that  you  are  in  a  state  of  salvation,  or  in  a  state  of 
damnation:  but  believe  the  Scripture,  what  it  saith 
in  either." 

You  may  know  when  these  persuasions  come  from 
your  deceitful  heart,  or  from  the  devil,  thus: 

First,  If  the  means  to  persuade  you  to  either  be 
from  false  grounds,  or  from  misapplication  of  true 
grounds. 

Secondly,  If  the  conclusions,  inferred  from  either 
persuasion,  be  to  keep  you  in  a  sinful  course,  and  to 
keep  you,  or  to  drive  you  from  God,  as  if  you  need 
not  be  so  strict  in  godliness,  or  that  now  it  is  in  vain, 
or  too  late  to  turn  and  seek  unto  God;  then  it  is  from 

18 


206  THE  christian's  daily  m'-alk. 

Satan  and  from  a  deceitful  heart,  and  you  must  not 
believe  them.  But  if  these  persuasions  be  from  a  right 
application  of  true  grounds,  and  do  produce  these 
good  effects,  to  drive  you  to  God,  in  praise  or  prayer, 
and  unto  a  care  to  please  God,  they  are  from  his 
gracious  Spirit. 


SECT.    2.       THE  CAUSES  OF   PRESUMPTION,   OR  FALSE    PEACE. 

The  false  peace  and  evil  quiet  of  conscience  arises 
from  these  three  causes : 

First,  From  gross  ignorance  of  the  danger  wherein 
a  man  lives  because  of  sin,  Eph.  iv.  18,  19,  whence 
follows  a  blind  conscience. 

Secondly,  From  groundless  security  and  presump- 
tion that  all  shall  be  well  with  him,  notwithstanding 
that  he  knows  he  has  sinned,  Deut.  xxix.  19,  and 
knows  that  sin  is  damnable;  whence  he  has  a  deluded 
conscience. 

Thirdly,  From  obstinacy,  through  delight  and 
custom  in  sin,  Jer.  xliv.  16,  17,  whence  comes  hard- 
ness and  insensibility  of  heart,  which  is  a  seared 
conscience. 

Wheresoever  any  of  these  evils  reign,  although  God 
has  said  there  is  no  peace  to  the  wicked,  Isa.  Ivii.  21, 
that  is,  no  true  peace;  yet  such  fear  no  evil;  but  pro- 
mise to  themselves  peace  and  safety,  1  Thess.  v.  3,  like 
those  of  whom  the  prophet  spake,  who  had  made  a 
covenant  with  death,  and  with  hell  were  at  an  agree- 
ment, Isa.  xxviii.  15.  Yea,  though  they  hear  all  the 
curses  against  sinners,  which  are  in  God's  book  de- 
nounced against  them;  yet  will  they  bless  themselves 
in  their  heart,  and  say,  they  shall  have  peace,  though 
they  walk  in  the  stubbornness  of  their  hearts,  Deut. 
xxix.  19.  But  wiiosoever  is  thus  quiet  in  himself 
through  a  false  peace,  it  is  a  sign  that  the  strong  man 
keeps  the  house,  Luke  xi.  21,  and  that  he,  continu- 
ing in  this  fool's  paradise,  is  not  far  from  sudden  and 
fearful  destruction  from  the  Almighty,  1  Thess.  v.  3. 
Deut.  xxix.  20. 


THE    christian's    DAILY    WALK.  207 

Whosoever  therefore  would  have  true  peace  of 
God,  must  know  and  be  thoroughly  convinced  that 
by  nature,  by  reason  of  Adam's  first  transgression, 
which  is  justly  imputed  to  him,  Rom.  v.  12,  and 
because  of  his  own  inherent  wickedness  of  heart  and 
life,  Rom.  vii.  18;  Psa.  li.  3,  5,  of  omission  and  com- 
mission, in  thought,  word,  and  deed,  he  is  in  a  state 
of  sin  and  condemnation,  having  God  for  his  enemy, 
yea,  is  an  heir  of  wrath,  Eph.  ii.  3,  and  of  eternal 
vengeance  of  hell-fire:  according  to  that  of  the  apostle, 
All  have  sinned,  and  are  become  guilty  before  God, 
and  have  come  short  of  the  glory  of  God,  Rom.  iii. 
19,  23.  Ignorance  of  danger  may  give  quiet  to  the 
mind  for  a  time,  but  it  can  give  no  safety.  Is  not  he 
foolishly  secure  that  rests  quietly  in  a  ruinous  house, 
not  knowing  his  danger,  until  it  fall  upon  him? 
Whereas,  if  he  had  known  it,  he  would  have  had  more 
fear  and  disquiet;  but  less  danger. 


SECT.      d.         GROUNDS     OF     FALSE     HOPE     DISCOVERED     AND 
REMOVED. 

Let  no  man  presume  upon  weak  and  false  grounds, 
that  he  shall  escape  the  vengeance  of  hell,  or  attain  to 
the  happiness  of  heaven.  How  weak  and  vain  are  the 
foundations  on  which  many  build  their  hopes  of  salva- 
tion !  and  from  thence  their  peace  will  appear  by  that 
which  follows. 

1.  Some  think  that  because  God  made  them,  surely 
he  will  not  damn  them.  True,  if  they  should  have 
continued  good,  as  he  made  them.  God  made  the 
devil  good,  yea  an  excellent  creature,  yet,  who  knows 
not,  that  he  shall  be  damned?  Matt.  xxv.  41.  If  God 
spared  not  his  holy  angels,  Jude  6,  after  that  they 
became  sinful;  shall  man  think  that  he  will  spare  him? 
A  sinful  man  shall  be  judged  at  the  last  day,  not 
according  to  what  he  was  by  God's  first  making;  but 
as  he  shall  be  found  defiled  and  corrupted  by  the  devil, 
and  by  his  own  lusts.  When  Judah  became  a  people 
of  no  understanding,  it  is  said,  He  who  made  them 


208  THE    CHRISTIAN  S    DAILY    WALK. 

will  show  them  no  mercy,  and  he  that  formed  them 
will  show  them  no  favour,  Isa.  xxvii.  11.  Thus  it  is 
spoken  to  every  sinner  remaining  in  his  sin,  notwith- 
standing that  God  made  him. 

2.  Some  say  their  afflictions  have  been  so  many,  so 
great,  and  so  lasting,  that  they  hope  they  have  had 
their  hell  in  this  life;  whence  it  is  that  their  hearts  are 
quiet  in  respect  of  any  fear  of  wrath  and  judgment  at 
the  last  day. 

I  would  ask  such,  whether  they,  being  thus  afflicted, 
have  returned  to  God  that  smote  them,  Isa.  ix.  13; 
and  whether  their  afflictions  have  made  them  better; 
or  whether,  like  Solomon's  fool  brayed  in  a  mortar, 
Prov.  xxvii.  22,  their  sin  and  folly  is  not  departed 
from  them  1  If  so,  they  must  kiiow,  the  more  they 
have  been,  and  now  are  afflicted,  if  they  be  not  re- 
formed by  it,  this  does  presage  that  there  is  the  more 
and  worse  behind;  as  it  was  in  the  case  of  Judah,  Isa. 
i.  5.  V.  12 — 14;  Amos  iv.  6 — 13.  Many  have  been 
often  and  extremely  corrected  by  their  parents,  &c. 
yet,  remaining  incorrigible,  have  at  last  suffered  public 
execution. 

3.  Some,  though  their  ways  be  never  so  evil,  yet 
because  to  them  God's  judgments  are  far  above,  out 
of  their  sight,  and  because  they  have  no  changes, 
Psa.  Iv.  19  ;  Eccles.  viii.  11,  God  forbearing  to  execute 
his  judgments  upon  them  speedily,  they  persuade 
themselves  that  God  sees  not,  or  that  he  is  not  angry 
with  them,  or  that  he  regards  not,  Psa.  x.  6,  11,  13, 
and  that  he  will  neither  do  good  nor  bad,  thinking 
that  God  has  forgotten,  or  that  he  is  like  them,  Psa. 
1.21,  well  enough  pleased  with  them;  hereby  they 
lay  their  consciences  asleep,  promising  unto  them- 
selves immunity  from  punishment,  and  that  they  shall 
never  be  moved,  Psa.  x.  6. 

Know  ye,  that  God's  forbearance  of  his  wrath  is 
not  because  he  sees  not,  or  because  he  has  forgotten, 
or  regarded  not  your  w^ickedness ;  but  because  he 
would  give  you  time  and  means  of  repentance ;  it  is 
because  he  would  not  have  you  perish,  but  come  to 
repentance,  that  you  may  be  saved,  2  Peter  iii.  9; 


209 

which  if  you  do  not,  this  his  bounty  and  long-suffer- 
ing makes  way  for  his  justice,  and  serves  to  leave  you 
without  excuse  ;  and  to  heap  up  wrath  for  you  against 
the  day  of  judgment,  the  day  of  the  revelation  of  the 
just  judgment  of  God,  Rom.  ii.  4 — 6,  who  shall  render 
to  every  man  according  to  his  works.  For  God 
knows  how  to  reserve  the  wicked  to  the  day  of  judg- 
ment, to  be  punished,  2  Peter  ii.  9.  He  will  take  his 
time  to  hear  and  afflict  you,  Psa.  Iv.  19,  when  he  shall 
set  all  the  sins  of  you  that  forget  him,  in  order  before 
you,  Psa.  1.  21,  22;  then,  if  your  speedy  repentance 
do  not  now  prevent  it,  he  will  tear  you  in  pieces  when 
there  shall  be  none  to  deliver.  The  longer  he  was  in 
fetching  his  blow,  the  more  deadly  will  his  stroke  be 
when  it  comes.  Many  malefactors  are  not  so  much 
as  called  at  a  petty  sessions,  when  less  offenders  are 
both  called  and  punished ;  yet  have  they  no  cause  to 
promise  safety  to  themselves,  for  they  are  reserved 
for  a  more  solemn  trial,  and  execution,  at  the  grand 
assizes.  So  wicked  men  that  are  not  afflicted  here, 
are  reserved  for  the  last  judgment,  at  the  great  and 
terrible  day  of  the  Lord. 

4.  There  are  some  who  hope  that  God  does  love 
them,  and  that  he  does  intend  to  save  them  ;  for  they 
prosper  in  every  thing,  and  are  not  in  trouble  and 
distress  as  other  men ;  hereupon  their  consciences  are 
quiet,  and  without  fear. 

Let  me  tell  you  who  thus  think,  that  this  is  a  poor 
foundation  to  build  your  hope  upon.  What  are  you 
the  better  for  your  prosperity  1  Are  you  more  thank- 
ful and  more  obedient  1  Do  you  the  more  good,  by 
as  much  as  you  prosper  more  ?  If  so,  well ;  if  not, 
know,  as  Solomon,  by  the  spirit  of  truth,  tells  you 
that  no  man  can  know  God's  love  or  hatred  by  all 
that  is  before  him;  be  it  prosperity  or  adversity, 
Eccles.  ix.  1,  2.  In  these  things  there  may  be  one 
and  the  same  event  to  the  righteous  and  to  the  wicked. 
Know,  moreover,  that  the  wicked,  for  the  most  part, 
thrive  most  in  this  world;  God  giving  them  their  por- 
tion in  this  life,  Psa.  xvii.  14,  wherewith  they  nourish 
themselves  against  the  day  of  slaughter,  making  their 
18* 


210  THE    christian's    DAILY    WALK. 

own  table  their  snare,  Psa.  Ixix.  22,  and  their  pros 
perity  their  ruin,  Prov.  i.  32. 

5.  There  are  many  who  compare  themselves  with 
themselves,  passing  by  their  own  manifold  sins,  look- 
ing only  upon  their  own  hypocritical  and  civil  good 
purposes  and  deeds  ;  comparing  also  their  sins  with 
the  notorious  sins  of  God's  people  committed  before 
their  conversion,  Luke  xviii.  11,  and  with  the  gross 
sins  of  Noah,  Abraham,  Lot,  Peter,  and  other  godly 
men,  after  conversion.  They  hence  conclude,  that  since 
such  are  saved,  they  must  entertain  a  good  opinion 
of  themselves,  and  hope  they  shall  be  saved  ;  they 
think  that  all  is  well  with  them,  being  such  of  whom 
our  Saviour  speaks  that  need  no  repentance,  Luke 
XV.  7. 

I  would  have  these  to  know,  that  they  who  thus 
compare  themselves  with  themselves  are  not  wise, 
2  Cor.  X.  12;  and  they  that  think  well  of  themselves, 
and  commend  themselves,  are  not  approved,  2  Cor. 
X.  18;  but  those  only  whom  the  Lord  commends. 
Moreover,  the  slips  and  falls  of  the  people  of  God, 
both  before  and  after  conversion,  did  serve  for  their 
own  humbling,  and  for  a  warning  to  all  that  should 
hear  thereof.  God  knows  how  to  reprove  and  chasten 
his  own  that  offend,  giving  them  repentance  to  life  and 
salvation ;  and  yet  justly  will  condemn  all  those  that 
shall  presumptuously  stumble  at  their  falls,  and  wil- 
fully lie  in  their  sins,  being  fallen.  It  is  not  safe 
following  the  best  men  in  all  their  actions,  for  in  many 
things  they  sin  all,  James  iii.  2,  not  only  before,  but 
after  conversion.  And  as  the  cloud  that  guided 
the  Israelites,  Exod.  xiv.  20,  had  two  sides,  the  one 
bright  and  shining,  the  other  black  and  dark,  such  is 
the  cloud  of  examples  of  godly  men.  Those  who  will 
be  directed  by  the  light  side  thereof,  shall,  with  the 
children  of  Israel,  pass  safely  towards  the  heavenly 
Canaan ;  but  those  that  will  follow  the  dark  side  shall 
all  perish  with  the  Egyptians  in  the  Red  Sea  of  de- 
struction. Whatsoever  any  were  before  conversion, 
or  whatsoever  gross  sin  they  fall  into  after  conver- 
sion, if  they  are  humble  and  truly  penitent,  none  of 


an 

them  are  laid  to  their  charge,  because  they  are  done 
away  by  Christ  Jesus.  These  are  in  better  state  than 
those  who  for  nnatter  never  committed  so  great  sins, 
if  pharisee-like  they  repent  not  of  their  lesser  sins,  as 
they  esteem  them,  and  are  proud  of  their  supposed 
goodness  and  well  doing.  For  God,  in  justifying  the 
humble  publican  rather  than  the  proud  pharisee,  Luke 
xviii.  10,  11,  shows  that  proud  innocency  is  always 
worse  than  humble  guiltiness. 

6.  There  are  likewise  some  others  who  are  guilty 
to  themselves  of  damnable  sins,  yet  hope  to  be  saved 
by  the  goodness  of  other  men,  by  pardons  from  the 
Pope,  by  absolutions  of  priests,  and  by  certain  peni- 
tential external  acts  of  their  own,  and  by  good  works, 
such  as  alms,  &c.  These,  if  they  may  hope  of  the 
Pope's  indulgences,  and  a  priest's  absolution,  if  they 
fulfil  their  penance  enjoined,  if  they  are  devout  in  cer- 
tain superstitions,  in  their  will-worship  and  voluntary 
religion.  Col.  ii.  18,  their  conscience  is  quiet  for  a 
time,  notwithstanding  their  foul  and  black  sins,  even 
their  abominable  idolatries. 

I  make  known  to  these,  that  all  this  is  but  a  blind- 
folding, smothering,  and  stupefying  the  conscience  for 
a  time,  laying  a  double,  and  a  far  greater  guilt  upon 
it,  and  is  far  from  being  any  means  truly  to  pacify  it. 
For  how  can  a  man  have  true  peace  from  any,  or 
from  all  such  actions  as  are  in  themselves  an  actual 
denying  of  the  true  head  of  the  church,  Jesus  Christ, 
Col.  ii.  19,  and  are  a  cleaving  to  a  false  head,  which 
is  antichrist?  And  how  can  any  man  merit  for  him- 
self, when  our  Saviour  saith,  Luke  xvii.  10,  He  who 
has  done  all  that  is  commanded,  is  an  unprofitable 
servant,  and  has  done  but  his  duty,  which  thing  he 
must  say  and  acknowledge?  All  these  before-men- 
tioned build  their  hopes  upon  false  grounds.  Those 
that  follow  build  their  presumptuous  and  false  hopes 
upon  a  misapplication  of  true  grounds. 

7.  Many  acknowledge  that  they  have  sinned  and 
do  deserve  eternal  damnation ;  but  they  say  God  is 
merciful,  therefore  their  heart  is  quiet,  without  all  fear 
of  condemnation. 


212 

It  is  true,  that  God  is  most  merciful ;  but  how  ? 
Know,  he  is  not  necessarily  merciful,  as  if  he  could 
not  choose  but  show  it  to  all  men.  He  is  voluntarily- 
merciful,  showing  mercy  only  to  those  unto  whom  he 
will  show  mercy,  Rom.  ix.  18.  God  could  and  did 
hate,  and  in  his  justice  condemned  Esau,  Rom.  ix.  13, 
notwithstanding  his  love  and  mercy  to  Jacob.  God 
is  all  justice,  as  well  as  all  mercy;  but  he  has  his 
several  objects  of  justice  and  mercy,  and  has  his 
several  vessels  of  wrath  and  mercy,  Rom.  ix.  22,  23, 
into  which  respectively  he  does  pour  his  wrath  or 
mercy.  When  God  speaks  of  obstinate  sinners,  he 
says.  That  he  will  not  be  merciful  to  their  iniquities, 
Isa.  xxvii.  11;  and  again,  He  that  made  them  will  not 
have  mercy  on  them.  And  David  prays  with  a  pro- 
phetical spirit,  saying  to  God,  Be  not  merciful  to 
wicked  transgressors,  Psa.  lix.  5;  and  who  are  these, 
but  such  as  hate  to  be  reformed,  Psa.  1.  17,  22,  who 
are  presumptuous,  and  turn  the  grace  of  God  into 
wantonness,  Jude  4?  Nay,  concerning  them  that 
always  err  in  their  heart,  he  has  in  effect  sworn  that 
he  will  show  them  no  mercy;  for  he  has  sworn  that 
they  shall  not  enter  into  his  rest,  Heb.  iii.  10,  11. 

8.  Some  others  go  further ;  they  acknowledge  that 
God's  justice  must  be  satisfied,  and  they  think  it  is 
satisfied  for  them,  dreaming  of  universal  redemption, 
by  Christ,  who  indeed  is  said  to  die  to  take  away  the 
sins  of  the  world,  John  i.  29.  This  causes  their  con- 
science to  be  quiet,  notwithstanding  that  they  live  in  sin. 

It  must  be  granted,  that  Christ  gave  himself  a  ran- 
som for  all,  1  Tim.  ii.  6.  This  ransom  may  be  called 
general,  and  for  all,  in  some  sense:  but  how?  namely, 
in  respect  of  the  common  nature  of  man,  which  he 
took,  and  of  the  common  cause  of  mankind,  which  he 
undertook ;  and  in  itself  it  was  of  sufficient  price  to 
redeem  all  men ;  and  because  applicable  to  all,  with- 
out exception,  by  the  preaching  and  ministry  of  the 
iTospel.  And  it  was  so  intended  by  Christ,  that  the 
olaster  should  be  as  large  as  the  sore,  and  that  there 
should  be  no  defect  in  the  remedy,  that  is,  in  the  price, 
or  sacrifice   of  himself  offered  upon  the  cross,  by 


THE    christian's    DAILY    WALK.  213 

which  man  should  be  saved,  but  that  all  men,  and 
each  particular  man,  might  in  that  respect  become 
salvable  by  Christ. 

Yet  does  not  the  salvation  of  all  men  necessarily 
follow  hereupon  ;  nor  must  any  part  of  the  price  which 
Christ  paid,  be  held  to  be  superfluous,  though  many 
be  not  saved  by  it. 

But  know,  that  the  application  of  the  remedy,  and 
the  actual  fruit  of  this  all-sufficient  ransom,  redounds 
to  those  who  are  saved  only  by  that  way  and  means 
which  God  was  pleased  to  appoint,  which  in  the  case 
of  adults,  is  faith,  John  iii.  16,  i.  12,  by  which  Christ 
is  actually  applied.  Which  condition,  many,  to  whom 
the  gospel  does  come,  make  impossible  to  themselves, 
through  a  wilful  refusal  of  the  gospel,  and  salvation 
itself  by  Christ,  upon  those  terms  which  God  does 
offer  it. 

Upon  this  sufficiency  of  Christ's  ransom,  and  inten- 
tion of  God  and  Christ,  that  it  should  be  sufficient  to 
save  all,  is  founded  that  general  offer  of  Christ  to  all 
and  to  each  particular  person,  to  whom  the  Lord  shall 
be  pleased  to  reveal  the  gospel.  Matt.  xvi.  15,  xxviii. 
19  ;  Ukevvise  that  universal  precept  of  the  gospel, 
commanding  every  man  to  repent,  and  believe  in 
Christ  Jesus,  Matt.  iii.  2,  7,  8;  Mark  i.  15  ;  Acts  xvii. 
30;  as  also  the  universal  promise  of  salvation,  made 
to  every  one  that  shall  believe  in  Christ  Jesus,  John 
iii.  16. 

Although,  in  one  sense,  it  is  true,  Christ  may  be 
said  to  have  died  for  all,  yet  let  no  one  think  to  enjoy 
the  benefits  of  his  precious  death  and  sacrifice,  with- 
out serious  diligence  to  make  their  calling  and  elec- 
tion sure.  For  God  did  intend  this  all-sufficient  price 
for  all,  otherwise  to  his  elect  in  Christ,  than  to  those 
whom  he  passed  by  and  did  not  elect ;  for  he  intended 
this  not  only  out  of  a  general  and  common  love  to 
mankind,  but  out  of  a  peculiar  love  to  his  elect.  He 
gave  not  Christ  equally  and  alike  to  save  all ;  and 
Christ  did  not  so  lay  down  his  life  for  the  reprobate 
as  for  the  elect.  Christ  so  died  for  all,  that  his  death 
might  be  applicable  to  all.     He  so  died  for  the  elect, 


214  THE    CHRISTIAN  S    DAILY    WALK. 

that  his  death  might  be  actually  applied  unto  them. 
He  so  died  for  all,  that  they  might  have  an  object  of 
faith,  and  that  if  they  should  believe  in  Christ,  they 
might  be  saved.  But  he  so  died  for  the  elect  that 
they  might  actually  believe,  and  be  saved.  Hence  it 
is  that  Christ's  death  becomes  effectual  to  them,  and 
not  to  the  other,  though  sufficient  for  all.  Now  that 
many  believe  not,  they  having  the  means  of  faith,  the 
fault  is  in  themselves,  Matt.  xiii.  14,  15  ;  Acts  xxviii. 
26,  27  ;  Isa.  vi.  9 ;  through  their  w^ilfulness  or  negli- 
gence ;  but  that  any  believe  to  salvation,  is  of  God's 
grace.  Matt.  xiii.  11,  attending  his  election.  Acts  xiii. 
48,  and  Christ's  dying  out  of  his  especial  love  for  them ; 
and  not  of  the  power  of  man's  free-will  :  God  sending 
his  gospel,  and  giving  the  grace  of  faith  and  new  obe- 
dience to  those  whom  of  his  free  grace  he  has  or- 
dained to  eternal  life,  both  where  he  pleases  and  W'hen 
he  pleases,  John  iii.  8. 

Furthermore,  it  must  be  considered  that  notwith- 
standing the  all-sufficiency  of  Christ's  death,  whereby 
the  new  covenant  of  grace  is  ratified  and  confirmed, 
the  covenant  is  not  absolute,  but  conditional.  Now 
what  God  proposes  conditionally,  no  man  must  take 
absolutely.  For  God  has  not  said  that  all  men  with- 
out exception  shall  be  saved  by  Christ's  death:  although 
he  saith,  Christ  died  for  all ;  but  salvation  is  promised 
to  those  only  who  repent  and  believe,  Mark  i.  15, 
xvi.  6. 

Wherefore,  notwithstanding  Christ's  infinite  merit, 
whereby  he  satisfied  for  mankind ;  and  notwithstand- 
ing the  universality  of  the  offer  of  salvation  to  all  to 
whom  the  gospel  is  preached  ;  both  Scripture  and 
experience  show,  that  not  all,  nor  yet  the  most,  shall 
be  saved,  and  that  because  the  number  of  them  who 
repent,  and  unfeignedly  believe,  whereby  they  make 
particular  and  actual  application  of  Christ  and  his 
merits  to  themselves,  are  fewest.  For  of  those  many 
that  are  called,  few  are  chosen,  Matt.  xx.  16.  Where- 
fore let  none  ignorantly  dream  of  an  absolute,  univer- 
sal redemption,  as  many  simple  people  do.  For  though 
Christ  be  said  to  sufl^er  to  take  away  the  sins  of  the 


THE    christian's    DAILY    WALK.  215 

whole  world,  John  i.  29 ;  1  John  ii.  2  ;  yet  the  Scrip- 
ture saith,  that  the  whole  world  of  unbelievers  and  of 
ungodly  men  shall  perish  eternally,  2  Peter  ii.  5  ; 
Jude  14,  15. 

9.  Many  will  yield  that  they  must  have  faith  and 
repentance,  and  that  they  must  be  ingrafted  into 
Christ  and  become  new  creatures  else  they  cannot 
hope  to  be  saved  ;  but  they  think  they  are  all  this 
already ;  whence  follows  quiet  of  conscience.  Whereas 
when  it  comes  to  the  trial,  their  faith  and  repentance 
are  found  not  to  be  sound.     As  will  thus  appear : 

They  think  they  have  faith,  (1.)  Because  they  believe 
the  whole  Scripture  to  be  the  good  word  of  God.  (2.) 
They  believe  not  only  that  there  is  a  God,  but  that 
Jesus  Christ  is  the  Son  of  God,  and  Saviour  of  the 
world,  yea,  according  to  the  letter,  they  believe  all 
the  articles  of  the  Christian  faith.  (3.)  They  think 
they  are  believers,  because  they  have  been  baptized, 
and  have  given  their  names  unto  Christ.  They  profess 
the  only  true  religion,  they  have  the  very  true  form 
of  godliness  in  all  the  external  exercises  of  religion, 
Luke  xiii.  26.  Whereas  if  they  believe  no  more,  nor 
better,  they  may  know  that  their  faith  is  only  an  his- 
torical and  general  faith,  or  only  a  temporary  faith  at 
the  best,  necessary  indeed  to  salvation,  but  not  suffi- 
cient to  save.  The  devils  believe  as  much  as  the  first, 
James  ii.  29,  and  very  hypocrites  may,  and  do  profess 
and  do  as  much  as  the  second  and  third.  The 
apostle  Paul,  having  to  do  with  hypocritical  Jews, 
who  because  of  their  form  of  knowledge,  and  profes- 
sion, though  without  practice,  did  nourish  in  them- 
selves a  vain  persuasion  that  they  should  be  saved ; 
removed  this  false  ground  of  their  hope,  thus,  saying. 
He  is  not  a  Jew  who  is  one  outwardly,  but  he  is  a 
Jew  which  is  one  inwardly  ;  neither  is  that  circumci- 
sion which  is  outward  in  the  flesh,  but  that  which  is 
of  the  heart,  in  the  spirit  and  not  in  the  letter,  whose 
praise  is  not  of  men  but  of  God,  Rom.  ii.  28,  29.  In 
like  manner,  Peter  assures  all  Christians,  that  the 
baptism,  which  is  only  a  putting  away  of  the  filth  of 
the  flesh,  does  not  save,  1  Peter  iii.  21  ;  but  that  baptism 


216  THE    CHRISTIAN'S    DAILY    WALK. 

which  gives  proof  that  the  heart  is  sprinkled  from  an 
evil  conscience,  as  well  as  the  body  washed  with  pure 
water,  Heb.  x.  22,  showing  itself  by  the  answer  which 
a  good  conscience  makes  in  believing  the  truth,  1 
Peter  iii.  21,  consenting  unto,  and  embracing  the  new 
covenant,  whereof  baptism  is  a  seal,  of  which  anciently 
men  of  years  made  profession  when  they  were 
baptized.  Neither  is  it  any  thing  worth,  to  have  the 
form  of  godliness  in  profession,  when  the  power  thereof 
is  denied  by  an  evil  conversation,  2  Tim.  iii.  5.  For 
however  such  as  these  are  most  apt  to  claim  an  inter- 
est in  Christ,  Luke  xiii.  26,  yet  so  long  as  their  faith 
is  not  a  particular  faith,  drawing  with  it  affiance,  and 
sole  reliance  on  Christ  for  salvation,  declaring  its 
truth  and  life  by  endeavouring  to  perform  the  new 
covenant  on  their  part,  by  new  obedience,  in  all 
manner  of  good  works ;  our  Saviour  professes  that 
he  knows  them  not,  but  bids  them  depart  from  him, 
because  they  were  workers  of  iniquity,  Luke  xiii.  27. 

But  many  of  these  presume  further,  that  their  faith 
is  a  lively  and  saving  faith,  because,  as  they  think, 
they  have  repented,  and  are  become  new  creatures. 
And  all  because  they  had  such  enlightening  as  by 
nature  man  cannot  attain  unto ;  nay,  the  word  has 
affected  them  much,  and  somewhat  altered  them  from 
what  they  were,  namely,  (L)  When  they  were  hearing 
a  sermon,  or  when  God's  rod  was  over  them,  they 
have  mourned,  wept,  and  showed  some  kind  of  humi- 
liation. (2.)  At  the  hearing  of  God's  precious  pro- 
mises in  the  gospel,  in  the  glad  tidings  of  salvation, 
they  have  felt  a  taste  of  the  heavenly  gift,  and  of  the 
good  word  of  God,  and  of  the  powers  of  the  world  to 
come.  And  (3.)  They  find  that  they  do  not  commit 
many  of  those  sins  which  they  were  used  to  commit; 
and  that  they  do  many  good  duties  towards  God  and 
man,  which  they  were  used  not  to  do. 

But  what  of  all  this '?  These  men,  as  near  as  they 
come,  yet  going  no  further,  are  far  from  salvation. 
For  the  common  gifts  of  God's  Spirit,  given  unto  men 
in  the  ministry  of  the  gospel,  may  elevate  a  man 
higher,  and  carry  him  further  towards  heaven,  than 


WALK.  217 

nature,  art,  or  mere  human  industry  can  do  ;  and  yet 
if  the  saving  graces  of  the  same  Spirit  be  not  added, 
he  will  be  left  far  short  of  heaven.  Mere  oratory  in 
some  pathetical  preachers,  when  they  speak  of  matters 
doleful  and  terrible,  will  move  the  affections,  and  draw 
tears  from  some  hearers.  Likewise  a  plain,  powerful 
conviction  of  the  certainty  of  God's  wrath  denounced, 
and  sense  of  some  just  judgment  of  God,  may  bring 
forth  some  tears,  some  humiliation,  yea  some  kind  of 
reformation.  Did  not  Felix  tremble,  when  Paul  rea- 
soned of  righteousness,  temperance,  and  judgment  to 
come  1  Acts  xxiv.  25.  Did  not  Ahab  humble  himself, 
when  the  prophet  denounced  God's  judgments  against 
him  and  against  his  house?  1  Kings  xxi.  21,  27,  29. 
Did  not  the  Israelties  oft,  when  they  were  in  distress, 
and  when  God  did  not  only  warn  them  with  his  word, 
but  smote  them  with  his  rod,  return  and  seek  early 
after  God  ?  Psa.  Ixxviii.  34. 

And  whereas  they  say,  they  have  tasted  of  the 
heavenly  gift,  and  of  the  good  word  of  God,  and  of 
the  powers  of  the  world  to  come ;  they  may  know, 
that  such  is  the  sweetness  of  God's  promises,  and  such 
is  the  evidence  and  goodness  of  God's  truth  in  the  glad 
tidings  of  salvation,  that,  the  common  gift  of  the  Spirit 
going  with  it,  all  the  fore-mentioned  feelings  may  be 
wrought  in  men  altogether  destitute  of  saving  grace. 
For  did  not  the  seed  sown  in  stony  and  thorny  ground 
go  thus  far?  Matt.  xiii.  20 — 22.  Did  not  those  men- 
tioned in  the  Hebrews,  who  notwithstanding  all  this 
might  fall  away  irrecoverably,  attain  to  thus  much? 
Heb.  vi.  4—6. 

Now  if  men  not  in  a  state  of  grace  may  go  so  far, 
as  has  been  proved,  then  it  must  not  be  marvelled  that 
6ven  such,  with  Herod,  may  also  reform  many  things, 
Mark  vi.  20. 

Besides,  they  mistake,  when  they  say,  they  are 
changed  and  reformed,  if  still  they  retain  any  bosom 
and  beloved  sin,  as  Herod  did.  To  change  sins,  one 
sin  into  another,  is  no  change  of  the  man,  for  he 
changes  the  prodigality  of  his  youth  into  covetousness 
in  old  age,  remaining  a  notorious  sinner  before  God 

19 


218  THE  christian's  daily  walk. 

as  well  now,  as  then;  judge  the  like  of  all  other;  like- 
wise to  forbear  the  act  of  any  sin,  because  they  have 
not  the  like  power,  occasions,  temptations,  or  means, 
to  commit  sin  as  in  former  time,  this  is  no  change: 
sin  in  these  respects  has  left  them,  not  they  it. 

For  true  conversion  and  repentance  does  consist 
of  a  true  and  thorough  change  of  the  whole  man, 
whereby  not  only  some  actions  are  changed,  but  first 
and  chiefly  the  whole  frame  and  disposition  of  the 
heart  is  changed  and  set  aright  towards  God,  from 
evil  to  good,  as  well  as  from  darkness  to  light,  Eph. 
iv.  22 — 24;  Rom.  xii.  2.  And  whereas  man  is  naturally 
earthly-minded,  and  makes  himself  his  utmost  end ;  so 
that  either  he  only  minds  earthly  things,  or  if  he  mind 
h-eavenly  things,  it  is  in  an  earthly  manner,  and  to  an 
earthly  end,  as  did  Jehu,  2  Kings  x,  if  this  man  have 
truly  repented,  and  be  indeed  converted,  he  becomes 
heavenly-minded.  Col.  iii.  1,  2,  he  makes  God  and  his 
glory  his  chief  and  highest  end ;  insomuch  that  when 
he  has  cause  to  mind  earthly  things,  his  will  and 
desire  is  to  mind  them  in  an  heavenly  manner,  and  to 
an  heavenly  end.  If  you  would  judge  more  fully  and 
clearly  of  this  true  change,  see  at  large  the  description, 
and  signs  of  uprightness,  before  delivered,  chap.  xi. 
page  153,  et  seq. 

Last  of  all,  there  are  many  who  presume,  that 
although  as  yet  they  have  no  saving  faith  in  Christ, 
nor  sound  repentance,  God  will  give  them  space  and 
grace  to  repent  and  believe  before  they  die.  Whence 
it  is  they  have  peace  for  the  present. 

These  must  give  me  leave  to  tell  them,  that  they  put 
themselves  upon  a  desperate  hazard  and  adventure. 

1.  Who  can  promise  unto  himself  one  minute  of 
time  more  than  the  present,  since  every  man's  breath 
is  in  his  nostrils,  ready  to  expire  every  moment? 
Besides,  the  Spirit  saith,  God  does  bring  wicked  men 
to  desolation  as  in  a  moment,  Psa.  Ixxiii.  19.  And 
again.  He  that  being  often  warned,  hardens  his  neck, 
shall  suddenly  be  destroyed  without  remedy,  Prov. 
xxix.  1. 

2.  Suppose  they  may  have  time,  yet  whether  they 


THE    christian's    DAILY    WALK.  219 

shall  have  grace  to  believe  and  repent,  is  much  to  be 
doubted. 

For  the  longer  repentance  is  delayed,  the  heart  is 
more  hardened,  and  indisposed  to  repentance,  through 
the  deceitfulness  of  sin,  Heb.  iii.  12,  13,  15, 19.  And 
it  is  a  judgment  of  God  upon  such,  as  are  not  led  to 
repentance  by  the  riches  of  God's  goodness,  forbear- 
ance, and  long-suffering,  that  he  should  leave  them  to 
their  impenitent  hearts,  that  cannot  repent;  so  treasur- 
ing up  unto  themselves  wrath  against  the  day  of 
wrath,  Rom.  ii.  6.  Custom  in  sin  does  so  root  and 
habituate  it  in  man,  that  it  will  be  as  hard  for  him  by 
his  own  will  and  power  to  repent  hereafter,  he 
neglecting  God's  present  call  and  offer  of  grace,  as  it 
is  for  the  Ethiopian  to  change  his  skin,  or  the  leopard 
his  spots,  Jer.  xiii.  23. 

It  cannot  be  denied,  but  that  God  is  free,  and  if  he 
please,  may  open  a  door  of  hope  and  gate  of  mercy 
unto  the  most  obstinate  sinner,  who  has  deferred  his 
repentance  to  his  old  age,  Hosea  ii,  15;  wherefore, 
if  such  an  one  find  his  heart  to  be  broken  with  remorse 
for  his  former  sins,  and  is  troubled  in  conscience  for 
this  his  sin  of  not  accepting  of  God's  grace  when  it 
was  offered;  I  wish  him  to  humble  himself  before  God, 
and  entertain  hope.  For  God  has  promised  pardon  to 
the  penitent,  whensoever  they  repent,  Ezek.  xviii.  21, 
22.  And  though  no  man  can  repent  when  he  will,  yet 
such  an  one  may  hope  that  God  is  now  giving  him 
repentance,  in  that  he  has  touched  his  heart,  and  made 
it  to  be  burdened  with  sin. 

Yet  for  all  this  hope  which  I  give  to  such  a  man, 
know,  that  it  is  very  seldom  to  be  found,  that  those 
who  continued  to  despise  grace  until  old  age,  did  ever 
repent :  but  God  left  them  justly  to  perish  in  their  im- 
penitency,  because  they  despised  the  means  of  grace, 
and  the  season  in  which  he  did  call  them  to  repentance, 
and  offered  to  them  his  grace,  whereby  they  might 
repent.  God  deals  with  all  sinners  usually,  as  he  said 
he  would  do,  and  as  he  did  to  Judah:  Because  I  would 
have  purged  thee,  said  he,  that  is,  I  took  the  only 
course  to  purge  thee,  and  bring  thee  to  repentance, 


220  THE  christian's  daily  walk. 

and  thou  wast  not  purged,  therefore  thou  shall  not  be 
purged  from  thy  filihiness  any  more,  till  I  have  caused 
my  fury  to  rest  on  thee,  Ezek.  xxiv.  13. 

Thus  I  have  endeavoured  to  discover  and  remove 
the  false  grounds,  and  misapplication  of  true  grounds, 
whereby  the  conscience  is  deluded,  and  brought  into 
a  dangerous  and  false  peace. 

To  conclude,  he  that  would  not  be  deceived  with  a 
false  peace  instead  of  a  true,  must  beware  of  obstinacy, 
delight  in,  and  senselessness  of  sin.  For  this  sears 
the  conscience  as  with  a  hot  iron,  1  Tim.  iv.  2.  Now 
a  seared  conscience  is  quiet  with  a  false  peace ;  not 
because  there  is  no  danger,  but  because  it  does  not 
feel  it.  Great  care  must  be  taken  therefore,  lest  the 
conscience  be  seared,  being  made  senseless  and  hard ; 
for  then  it  does  altogether,  or  for  the  most  part,  forbear 
to  check  or  accuse  for  sin,  be  it  never  so  heinous. 

This  searedness  is  caused  by  a  wilful  customary 
living  in  any  sin;  but  especially  by  living  in  any  gross 
sin,  or  in  the  allowance  of,  and  delight  in  any  known 
sin;  also  by  allowed  hypocrisy,  and  dissimulation  in 
any  thing,  1  Tim.  iv.  2,  and  by  doing  any  thing  con- 
trary to  the  clear  light  of  nature,  planted  in  a  man's 
own  head  or  heart,  Rom.  i.  27;  Jude  10;  Eph.  iv.  18, 
19;  or  contrary  to  the  clear  light  of  grace,  shining  in 
the  motions  of  the  Spirit,  in  the  checks  of  conscience, 
and  in  the  instructions  of  the  word,  Heb.  x.  26. 

Keep  therefore  the  conscience  tender  by  all  means; 
(1.)  By  hearkening  readily  to  the  voice  of  the  word; 
(2.)  By  a  careful  survey  of  your  ways  daily.  (3.)  By 
keeping  the  conscience  soft  with  godly  sorrow  for  sin. 
(4.)  By  hearkening  to  the  voice  of  conscience  ad- 
monishing and  checking  for  sin. 

Either  of  these  three  kinds  of  conscience,  viz.  the 
blind,  presumptuous,  and  seared  conscience,  will  admit 
of  a  kind  of  peace,  or  truce  rather,  for  a  while,  while 
it  sleeps ;  but  what  God  said  of  Cain's  sin,  must  be 
conceived  of  all  sin:  If  thou  dost  not  well,  sin  lies  at 
the  door.  Gen.  iv.  7.  And  upon  what  terms  soever  it 
lies  still,  and  troubles  not  the  conscience  for  a  time, 
yet  it  will  awake  in  its  time,  and  then  by  as  much  as 


THE    christian's    DAILY    WALK.  221 

it  did  admit  of  some  peace  and  quiet,  it  will  grow 
more  turbulent,  mad,  and  furious ;  and,  if  God  give 
not  repentance,  this  false  peace  ends  for  the  most  part 
either  in  a  reprobate  mind,  Rom.  i.  21 — 29,  or  a  des- 
perate end,  Matt,  xxvii.  5,  even  in  this  life,  besides  the 
hellish  horrors  in  that  which  is  to  come. 

Now  to  the  end  that  no  man  should  quiet  his  heart 
in  this  false  and  dangerous  peace,  whether  it  proceed 
from  the  aforementioned  causes,  or  any  other;  I  would 
advise  him  to  try  his  peace,  whether  it  be  not  false, 
by  these  infallible  marks  : 

1.  Is  any  man  at  peace  with  God's  enemies,  allowing 
himself  in  the  love  of  those  things  or  persons  which 
hate  God  and  which  are  hated  of  God,  such  as  are  the 
world  and  the  things  of  the  world,  whereby  he  denies 
the  power  of  godliness :  delighting  in  any  evil  com- 
pany, or  living  in  any  wilful  or  gross  sin,  as  vain  or 
false  swearing,  open  profanation  of  the  sabbath,  malice, 
adultery,  theft,  lying,  or  in  any  of  those  mentioned, 
2  Tim.  iii.  2,  3,  or  in  any  known  sin  with  allowance  1 
The  Holy  Ghost  saith  of  such,  that  the  love  of  God  is 
not  in  them,  therefore  the  peace  of  God  is  not  in  them, 
1  John  ii.  15;  and  whosoever  makes  himself  a  friend 
to  his  lusts  and  to  the  world,  makes  himself  an  enemy 
of  God,  James  iv.  4.  If  any  man  be  at  peace  with  the 
flesh,  the  world,  and  the  devil,  he  is  not  at  true  peace 
with  God,  nor  God  with  him.  If  any  such  expect 
peace,  and  should  ask.  Is  it  peace?  answer  may  be 
made  like  to  that  which  Jehu  made,  What  have  you 
to  do  with  peace?  What  peace,  so  long  as  your 
notorious  sins  and  rebellions,  wherein  you  delight,  are 
so  many?  2  Kings  ix.  19,  22.  For  he  that  cares  not 
to  keep  a  good  conscience  towards  God  and  towards 
men,  cannot  have  true  peace  of  conscience,  Heb. 
xiii.  18.  For  there  is  no  true  peace  but  in  a  good 
conscience. 

2.  Is  any  man  not  at  peace,  but  at  war  rather,  with 
God's  friends,  and  with  the  things  which  God  loves ; 
being  out  of  love  with  spiritual  and  devout  prayer, 
hearing  the  word,  the  company  of  God's  people,  and 
the  like?     If  any  man  despise  the  things  that  God 

19* 


222  THE  christian's  daily  walk. 

commands  and  loves,  certainly,  God  and  he  are  not 
reconciled,  2  Tim.  iii.  5;  and  whatsoever  his  form  of 
godliness  be,  God  esteems  him  to  be  yet  in  a  state  of 
perdition.  For  w^hosoever  saith  he  knows  God,  but 
yet  loves  not,  and  keeps  not  his  commandments,  he  is 
a  liar,  1  John  ii.  4.  And  if  any  man  love  not  his 
brother,  whatsoever  show  of  peace  and  friendship  is 
between  God  and  him,  I  am  sure  God  saith.  He  that 
does  not  righteousness  is  not  of  God,  neither  he  that 
loves  not  his  brother,  1  John  iii.  10;  he  is  a  child  of 
the  devil,  and  therefore  has  no  true  peace  with  God. 

3.  He  whose  quiet  of  heart  and  conscience  is  from 
false  peace,  is  willing  to  take  it  for  granted,  that  his 
peace  is  sound  and  good ;  and  cannot  abide  to  look 
into,  or  to  inquire  into  his  peace,  to  try  whether  it  be 
true,  or  whether  it  be  false  or  no ;  being,  as  it  seems, 
afraid  lest  stirring  the  mud  and  filth  that  lies  in  the 
bottom  of  his  heart,  he  should  disquiet  it.  And  for 
this  cause  it  is  that  such  an  one  cannot  endure  a 
searching  ministry,  2  Chron.  xxxvi.  16;  Acts  vii.  54. 
nor  will  like  that  minister  who  will  dive  into  the  con- 
science, by  laying  the  heart  and  conscience  open  to 
the  light  and  purity  of  God's  word. 

Thus  I  have  showed  you  what  is  a  first  and  chief 
impediment  to  be  removed,  viz.  presumption  and  false 
hope,  if  you  would  have  true  peace ;  for  false  hopes 
breed  only  false  peace. 


CHAPTER   XV. 


CONCERNING     FALSE    FEARS. 


The  second  head  to  which  I  reduced  impediments 
to  true  peace,  is  false  fear;  for  if  you  doubt,  fear, 
or  despair  of  your  estate  without  cause,  it  will  much 
disturb  and  hinder  your  peace. 


THE    christian's    DAILY    WALK.  223 


SECT.    1.       OF    NEEDFUL    HOLY    FEAR. 

There  is  an  holy  fear  and  despair  wrought  in  man, 
when  God  first  convinces  his  heart  and  conscience  of 
sin  ;  whereupon,  through  sense  of  God's  wrath  and 
heavy  displeasure,  together  with  a  sense  of  his  own 
disability  in  himself  to  satisfy  and  appease  God's 
wrath,  he  is  in  great  perplexity;  being  out  of  all  hopes 
to  obtain  God's  favour,  or  to  escape  the  vengeance  of 
hell  by  any  thing  which  he  of  himself  can  do  or  pro- 
cure. This  is  wrought  more  or  less  in  every  man  of 
years  before  conversion,  as  in  those  which  were 
pricked  to  the  heart  at  Peter's  sermon,  Acts  ii.  37, 
and  in  Paul  himself,  Acts  ix.  9,  and  in  the  jailor.  Acts 
xvi.  29.  This  is  a  good  necessary  fear,  serving  to 
prepare  a  man  to  his  conversion.  For  in  God's  order 
of  working,  he  first  sends  the  spirit  of  bondage  to  fear, 
before  he  sends  the  spirit  of  adoption  to  enable  a  man 
to  cry,  Abba,  Father,  Rom.  viii.  15.  This  fear,  and 
trouble  of  conscience  arising  from  it,  is  good ;  and 
makes  way  to  true  peace. 

Moreover,  after  that  a  man  is  converted,  though  he 
have  no  cause  to  fear  damnation,  yet  he  has  much 
matter  of  fear,  for  as  much  as  he  is  yet  subject  unto 
many  evils  both  of  sin  and  pain ;  as,  lest  he  offend 
God,  and  cause  his  angry  countenance,  and  his  judg- 
ments ;  also,  lest  he  should  fall  back  from  some  de- 
grees of  grace  received,  and  lest  he  fall  into  some  dan- 
gerous sin,  and  so  lose  his  evidence  of  heaven,  and 
comforts  of  the  Spirit.  Wherefore  we  are  command- 
ed to  work  out  our  salvation  with  fear  and  trembhng, 
Phil.  ii.  12,  and  to  pass  the  whole  time  of  our  sojourn- 
ing here  in  fear,  1  Peter  i.  17. 

This  fear,  while  it  keeps  due  measure,  causes  a 
man  to  be  circumspect  and  watchful  lest  he  fall ;  it 
excites  him  to  repent,  and  quickens  him  to  ask  pardon 
and  grace  to  recover,  when  he  is  fallen  ;  yea,  is  an 
excellent  means  to  prevent  trouble,  and  to  procure 
peace  of  conscience.     But  the  fear  of  which  I  am  to 


224  THE  christian's  daily  walk. 

speak,  and  which,  because  it  disturbs  true  peace,  is 
to  be  removed,  is  a  groundless  and  causeless  fear  that 
a  man  is  not  in  a  state  of  grace,  although  he  has 
yielded  himself  to  Christ,  by  true  faith  and  conver- 
sion; and  has  not  only  given  good  hope  to  others, 
but,  if  he  would  see  it,  has  cause  to  conceive  good 
hope  that  he  is  indeed  in  the  state  of  grace. 


SECT.    2.      OF   CAUSELESS  FEAR,  AND  THE  SPRINGS  THEREOF. 

This  fear  may  arise  either  from  natural  distempers, 
Satan  joining  with  them  ;  or  from  spiritual  tempta- 
tions, arising  from  causeless  doubts. 

(1.)  Of  fears  which  arise  from  natural  distempers. 

By  natural  distempers,  I  mean  a  disposition  to 
frenzy  or  melancholy,  in  which  states  of  body  the 
spirits  are  corrupted  through  superabundance  of  choler 
and  melancholy,  whereby  first  the  brain,  where  all 
notions  of  things  are  framed,  is  distempered,  and  the 
power  of  imagination  corrupted,  whence  arise  strange 
fancies,  doubts,  and  fearful  thoughts.  Then,  secondly, 
by  reason  of  the  intercourse  of  the  spirits  between  the 
head  and  the  heart,  the  heart  is  distempered  and 
filled  with  grief,  despair,  and  horror,  through  mani- 
fold fears  of  danger,  yea,  of  damnation,  especially 
when  Satan  concurs  with  those  humours,  which  as 
he  easily  can,  so  he  readily  will  do,  if  God  permit. 

Where  there  is  trouble  of  this  sort,  it  usually  brings 
forth  strange  and  violent  effects,  both  in  body  and 
mind,  and  that  in  him  who  is  regenerate,  as  well  as 
in  him  that  is  unregenerate.  Yea,  so  far,  that,  which 
is  fearful  to  think,  even  those  who,  when  they  were 
fully  themselves,  did  truly  fear  God,  have,  in  the  fits 
of  their  distemper,  through  impotency  of  their  use  of 
reason,  and  through  the  devil's  forcible  instigation, 
had  thoughts,  and  attempts  of  laying  violent  hands 
upon  themselves  and  others,  and  when  they  have  not 
well  known  what  they  have  done  or  said,  have  been 
heard  to  break  out  into  oaths,  cursing,  and  other  evil 
speeches,  who  were  never  heard  to  do  the  like  before. 


THE    CHKISTIAN's    DAILY    WALK.  225 

These  troubles  may  be  known  from  true  trouble  of 
conscience,  by  the  strangeness,  unreasonableness,  and 
senselessness  of  their  conceits  in  other  things;  as  to 
think  that  they  have  no  heart,  and  to  say  they  cannot 
do  that  which  indeed  they  do,  and  a  thousand  other 
odd  conceits,  which  standers-by  see  to  be  most  false. 
Whereby  any  man  may  see  that  the  root  of  this  dis- 
turbance is  in  the  fancy,  and  not  in  the  heart. 

Although  both  the  regenerate  and  unregenerate, 
according  as  they  are  in  a  hke  degree  distempered, 
are  in  most  things  alike;  yet  in  this  they  differ;  some 
beams  of  holiness  will  glance  forth  now  and  then  in 
the  regenerate,  which  do  not  in  the  unregenerate. 
especially  in  the  intermission  of  their  fits.  Their 
desires  will  be  found  to  be  different,  and  if  they  both 
recover,  the  one  returns  to  his  usual  course  of  holi- 
ness with  increase :  the  other,  except  God  work  with 
the  afHiction  to  conversion,  continues  in  his  accustom- 
ed wickedness.  It  pleases  God,  that  for  the  most  part 
his  own  children  who  are  thus  distempered,  have  the 
strength  of  their  melancholy  worn  out  and  subdued 
before  they  die,  at  which  time  they  have  some  sense 
of  God's  favour  to  their  comfort ;  but  if  their  disease 
continue,  it  is  possible  they  may  die  lunatics,  and,  if 
you  judge  by  their  speeches,  despairing,  which  is  not 
to  be  imputed  unto  them,  but  to  their  disease,  or  unto 
Satan,  working  by  the  disease ;  if  they  have  given 
good  testimony  of  holiness  in  former  times. 

When  these  troubles  are  merely  from  bodily  dis- 
tempers, though  they  be  not  troubles  of  conscience, 
yet  they  make  a  man  incapable  of  the  sense  of  peace 
of  conscience.  Therefore,  whosoever  would  enjoy 
the  benefit  of  the  peace  of  his  conscience,  must  do 
what  in  him  lies,  to  prevent  or  remove  these  distem- 
pers. And  because  they  grow  for  the  most  part  from 
natural  causes,  therefore  natural  as  well  as  spiritual 
remedies  must  be  used. 

1.  Take  heed  of  all  such  things  as  feed  those 
humours  of  choler  and  melancholy,  which  must  be 
learned  of  experienced  men,  and  of  skilful  physicians, 
and,  when  need  is,  take  physic. 


226  THE  christian's  daily  walk. 

2  Avoid  all  unnecessary  solitude,  and,  as  much  as 
may  be,  keep  company  with  such  as  truly  fear  God, 
especially  with  those  who  are  wise,  full  of  cheerful- 
ness and  joy  in  the  Lord. 

3.  Forbear  all  such  things  as  stir  up  these  humours; 
as,  over  much  study,  and  musing  too  much  upon  any 
thing,  likewise  all  sudden  and  violent  passions  of 
anger,  immoderate  grief,  &lc. 

4.  Shun  idleness,  and,  according  to  strength  and 
means,  be  fully  employed  in  some  lawful  business. 

5.  Out  of  the  fit,  the  party  thus  affected  must  not 
oppress  his  heart  with  fear  of  falling  into  it  again,  any 
otherwise  than  to  quicken  him  to  prayer,  and  to  cause 
him  to  cast  himself  upon  God. 

6.  Out  of  the  fits,  and  in  them  also,  if  the  party  dis- 
tempered be  capable,  spiritual  counsel  is  to  be  given 
out  of  the  word,  wisely,  according  as  the  party  is 
tit  for  it,  whether  to  humble  him,  if  he  has  not  been 
sufficiently  humbled,  or  to  build  him  up  and  comfort 
him,  if  he  be  already  humbled. 

7.  Lastly,  Remember  always  that  when  the  troubled 
person  is  himself,  he  be  moved  to  prayer,  and  that 
others  then  pray  much  with  him,  and  at  all  times 
pray  much  for  him. 

When  these  troubles  are  mixed,  coming  partly 
from  natural  distemper,  and  partly  from  spiritual 
temptation,  then  the  remedy  must  be  mixed  of  helps 
natural  and  spiritual.  What  the  natural  helps  are, 
has  been  shown,  also  what  the  spiritual  in  general, 
and  shall  be  shown  more  particularly,  in  removing 
false  fears  arising  from  spiritual  temptations. 

The  fears  which  rise  for  the  most  part  from  dis- 
temper of  body,  may  be  known  from  those  which  for 
the  most  part,  or  only,  rise  from  the  spiritual  tempta- 
tion, thus :  When  the  first  sort  are  clearly  resolved 
of  their  doubts,  and  brought  unto  some  good  degree 
of  cheerfulness  and  comfort,  they  will  yet,  it  may  be, 
within  a  day  or  two,  sometimes  within  an  hour  or 
two,  upon  every  slight  occasion  and  discouragement, 
return  to  their  old  complaints,  and  will  need  the  same 
naeans  to  recover   them   again.      But  those   whose 


THE    christian's    DAILY    WALK.  227 

trouble  is  merely  out  of  spiritual  temptation  and 
trouble  of  conscience,  although  for  the  time  it  be  very 
grievous,  and  hardly  removed,  and  sometimes  long 
before  they  receive  a  satisfying  answer  to  their  doubts ; 
yet  when  once  they  receive  satisfaction  and  comfort, 
it  does  hold  and  last  until  there  fall  out  some  new 
temptation,  and  new  matter  of  fear.  This  is  because 
their  fancies  and  memories  are  not  disturbed  in  such 
a  manner  as  the  others'  are. 

The  seeming  grounds  of  fears  that  a  man  is  not  in 
a  state  of  grace,  when  yet  he  is,  are  for  variety  almost 
infinite.  I  have  reduced  them  into  this  order,  and 
unto  these  heads. 

First,  They  who  are  taken  with  false  fears,  think 
their  sins  to  be  greater  than  can  be  pardoned. 

Secondly,  When  they  are  driven  from  that,  they 
say  they  fear  God  will  not  pardon.  When  they  are 
driven  from  this,  by  causing  them  to  take  notice  of 
the  signs  of  God's  actual  love  to  them,  which  give 
proof  that  he  will  save  them,  then, 

Thirdly,  They  will  question  the  truth  of  God's  love 
and  favour.  But  being  put  upon  the  trial  whether 
God  has  not  already  justified  them,  and  given  them 
faith  in  Christ,  which  are  sufficient  proofs  of  his 
love ;  then. 

Fourthly,  They  will  seem  to  have  grounds  to  doubt 
whether  they  have  faith,  from  which  they  are  driven, 
by  putting  them  to  the  trial  of  their  sanctification; 
then. 

Fifthly,  They  doubt,  and  will  object  strongly  that 
they  are  not  sanctified,  which  being  undeniably 
proved:  then. 

Sixthly  and  lastly.  They  fear  they  shall  fall  away, 
and  not  persevere  to  the  end.  Which  fear  being 
taken  away  also,  and  all  is  come  to  this  good  issue, 
they  shall  have  no  cause  of  disquiet  or  fear. 

This  is  the  easiest,  most  familiar,  and  the  most 
natural  method,  so  far  as  I  can  judge,  both  in  pro- 
posing, and  in  removing  false  fears. 

(2.)  Of  fears  which  arise  from  thoughts  of  the  great- 
ness of  punishment  and  sin. 


228  THE    CHRISTIAN  S    DAILY    WALK. 

First,  Some  in  their  fits  of  despair,  speak  almost 
in  Cain's  words,  saying,  that  their  punishment,  which 
they  partly  feel,  and  which  they  most  of  all  fear,  is 
greater  than  they  can  bear,  or  than  can  be  forgiven, 
Gen.  iv.  14. 

I  answer  such:  If  sense  and  fear  of  wrath  and  pun- 
ishment be  your  trouble,  I  would  have  you  not  to 
busy  your  thoughts  about  the  punishment;  but  fix 
them  upon  your  sins,  which  are  the  only  cause  of 
punishment;  for  get  deliverance  from  the  guilt  and 
power  of  sin,  and  in  one  and  the  same  work  you  free 
yourself  from  the  punishment.  Labour  therefore  that 
your  heart  may  bleed  with  godly  sorrow  for  sin,  cry 
out,  as  David  did  against  his  sin,  Psa.  li.  4,  5,  so  do 
you  against  yours,  confess  them  to  God,  strike  at  the 
root  of  sin,  at  the  sin  of  your  nature,  wherein  you 
were  conceived,  aggravate  your  actual  sins,  hide  none, 
spare  none,  find  out,  arraign,  accuse,  condemn  your 
sins,  and  yourself  for  them,  grow  first  into  an  utter 
detestation  of  your  sins,  which  have  brought  present 
punishment,  and  a  sense  and  fear  of  the  eternal  ven- 
geance of  hell-fire;  then  likewise  grow  into  a  dislike 
with  yourself  for  sin,  loath  yourself  in  your  own  sight 
for  your  iniquities,  and  for  your  abominations,  Ezek. 
XXX vi.  31.  Now  when  you  are  as  a  prisoner  at  the 
bar,  who  has  received  sentence  of  condemnation,  when 
you  are  in  your  own  apprehension  a  damned  wretch, 
fearing  every  day  to  be  executed ;  O,  then  it  concerns 
you,  and  it  is  your  part  and  duty  to  turn  to  God,  the 
iving  of  kings,  whose  name  and  nature  is  to  forgive 
iniquity,  transgression,  and  sins  ;  and,  that  you  may 
be  accepted,  go  to  him  by  Jesus  Christ,  whose  office 
is  to  take  away  your  sins,  and  to  present  you  with- 
out sin  to  his  Father  ;  whose  office  is  also  to  procure 
and  sue  out  your  pardon.  Wherefore  in  Christ's 
name  pray,  and  ask  pardon  of  God,  for  his  Son  Jesus 
Christ's  sake,  and  withal  be  as  earnest  in  asking  grace 
and  power  against  your  sin,  that  you  may  serve  him 
in  all  well  pleasing.  Do  this,  as  for  your  life,  with  all 
truth  and  earnestness  ;  then  you  may,  nay,  ought  to 
believe  that  God  for  Christ's  sake  has  pardoned  your 


THE    christian's    DAILY    WALK.  229 

sin,  and  has  done  away  the  punishment  thereof.  For 
this  is  according  to  the  word  of  truth,  even  as  true  as 
God  is,  who  has  commanded  you  to  do  thus,  and  to 
believe  in  him. 

But  some  will  reply,  this  putting  me  into  a  conside- 
ration of  my  sins,  breeds  all  my  distress  and  fear,  for 
I  find  them  greater  and  more  than  can  be  pardoned. 

O  !  say  not  so  ;  for  you  can  hardly  commit  a  greater 
sin  than  indeed  to  think  and  to  say  so.  It  is  blas- 
phemy against  God ;  yet  this  sin,  if  you  will  follow 
God's  counsel,  and  all  others,  may,  and  shall  be  par- 
doned. I  intend  not  to  extenuate  and  lessen  you  sin: 
but  you  must  give  me  leave  to  magnify  God's  truth 
and  mercy,  and  to  extol  Christ's  love  and  merit. 
However,  it  is  true,  that  because  sin  is  a  transgres- 
sion of  a  law  of  infinite  holiness  and  equity;  and,  in 
respect  of  the  evil  disposition  of  the  heart,  is  of  infinite 
intention,  and  would  perpetuate  itself  infinitely,  if  it 
had  time  and  means;  and  because  God,  the  person 
against  whom  sin  is  committed,  is  infinite ;  therefore 
sin  must  needs  contract  an  infinite  guilt,  and  deserve 
infinite  punishment. 

Secondly,  Consider  that  the  price  to  satisfy  God's 
justice,  namely,  the  death  of  Christ,  the  only  begotten 
Son  of  God,  does  exceed  all  sin  in  infiniteness  of  satis- 
faction of  God's  justice  and  wrath  due  for  sin.  For 
if  Christ's  death  be  a  sufficient  ransom  for  the  sins  of 
all  God's  elect  in  general ;  then  much  more  of  thine 
in  particular,  whosoever  thou  be,  and  how  great,  and 
how  many  sins  soever  thou  hast  committed. 

Thirdly,  Know  that  the  mercy  of  God,  the  forgiver 
of  sin,  is  absolutely  and  every  way  infinite.  For 
mercy  in  God  is  not  a  quality,  but  is  his  very  nature, 
as  is  clear  by  the  description  of  his  name,  proclaimed, 
Exod.  xxxiv.  6,  which  rightly  understood  and  be- 
lieved, removes  all  the  objections  which  a  fearful 
neart  can  make  against  itself,  from  the  consideration 
of  his  sins. 

1.  He  is  merciful,  that  is,  he  is  compassionate,  and 
to  speak  after  the  manner  of  man,  is  one  that  has 
bowels  of  pity,  which  yearn  within  him  at  the  behold- 
20 


230  THE  christian's  daily  walk. 

ing  of  thy  miseries,  not  willing  to  punish  and  put  thee 
to  pain,  but  ready  to  succour  and  do  thee  good. 

But  I  am  so  vile  and  so  ill-deserving,  that  there  is 
nothing  in  me  to  move  him  to  pity  me,  and  do  me 
good  ! 

2.  He  is  gracious;  whom  he  loves,  he  loves  freely,  of 
his  own  gracious  disposition,  Hosea  xiv.  4 ;  I,  even  I, 
am  he  that  blots  out  thy  transgressions  for  mine 
own  sake,  and  will  not  remember  thy  sins,  Isa.  xliii. 
25.  And  when  God  saith  he  would  sprinkle  clean 
water  upon  sinners,  and  that  he  would  give  them  a 
new  heart,  &c.  not  for  your  sakes  do  I  this,  saith  the 
Lord  God,  Ezek.  xxxvi.  25,  26,  32.  That  you  should 
be  sensible  of  your  own  misery,  and  then,  in  the  sense 
thereof,  that  God  may  be  inquired  after,  and  sought 
unto  for  mercy,  is  all  which  he  expects  from  you  to 
move  him  to  pity  and  mercy,  Ezek.  xxxvi.  37;  and 
such  is  his  graciousness,  that  he  will  work  this  sense 
and  this  desire  in  you,  that  he  may  have  mercy. 

But  I  have  a  long  time  provoked  him  ! 

3.  He  is  long-suffering  towards  you,  not  willing 
that  you  should  perish,  but  that  you  should  come  to 
repentance,  2  Peter  iii.  9,  15;  he  waits  still  for  your 
repentance  and  reformation,  that  you  may  be  saved. 

Yea,  but  I  am  destitute  of  all  goodness  and  grace 
to  turn  unto  him,  or  do  any  thing  that  may  please  him  ! 

4.  He  is  abundant  in  goodness  and  kindness;  he 
that  has  been  abundant  towards  others  heretofore  in 
giving  them  grace,  and  making  them  good,  his  store 
is  not  diminished,  but  he  has  all  grace  and  goodness 
to  communicate  to  you  also,  and  to  make  you  good. 

Yea,  but  I  fear,  though  God  can,  yet  God  will  not 
forgive  me,  and  give  me  grace! 

5.  He  is  abundant  in  truth;  not  only  the  goodness 
of  his  gracious  disposition  makes  him  willing,  but  the 
abundance  of  his  truth  binds  him  to  be  willing,  and 
does  give  sufficient  proof  unto  you  that  he  is  willing. 
He  has  made  sure  promises  to  take  away  your  sin, 
and  to  forgive  it ;  and  not  yours  only,  but  reserves 
mercy  for  thousands.  Believe  therefore  that  God 
both  can  and  will  forgive  you. 


THE    christian's    DAILY    WALK.  231 

Yea,  but  my  sins  are  such  and  such ;  innumerable 
heinous,  and  most  abominable.  I  am  guilty  of  sins  of 
all  sorts  ! 

6.  He  forgives  iniquity,  transgression,  and  sin.  He 
is  the  God  that  will  subdue  all  your  iniquities,  and 
cast  all  your  sins  into  the  bottom  of  the  sea,  Micah 
vii.  19. 

Yea,  but  I  renew  my  sins  daily! 

7.  I  answer  out  of  the  Psalm — His  mercy  is  an 
everlasting  mercy,  his  mercy  endures  for  ever,  Psa. 
cxviii.  1  ;  he  bids  you  to  ask  forgiveness  of  sin  daily, 
Matt.  vi.  11  ;  therefore  he  can  and  will  forgive  sin 
daily  ;  yea,  if  you  sin  seventy  times  seven  in  a  day, 
Luke  xvii.  4;  Matt,  xviii.  22;  and  shall  confess  it  to 
God  with  a  penitent  heart,  he  will  forgive;  for  he  that 
bids  you  be  so  merciful  to  your  brother,  will  himself 
forgive  much  more,  when  you  seek  unto  him. 

But  I  have  not  only  committed  open  and  gross  sins, 
both  before  and  since  I  had  knowledge  of  God ;  but 
I  have  been  a  very  hypocrite,  making  profession  of 
God,  and  yet  daily  committing  grievous  sins  against 
him  ! 

8.  What  then?  Will  you  say  your  sins  are  unpar- 
donable? God  forbid.  But  say,  I  will  follow  the 
counsel  which  God  gave  to  such  abominable  hypo- 
crites. Wash  ye,  make  you  clean,  Isa.  i.  16.  I  will, 
by  God's  grace,  wash  my  heart  from  iniquity,  and  my 
hands  from  wickedness,  Jer.  iv.  14,  by  washing  my- 
self in  the  laver  of  regeneration,  bathing  myself  in 
Christ's  blood,  and  in  the  pure  water  of  the  word  of 
truth,  applying  myself  to  them,  and  them  to  me  by 
faith.  Say  in  this  case  I  will  hear  what  God  will 
speak,  Psa.  Ixxxv.  8.  And  know,  that  if  you  will 
follow  his  counsel,  if  you  will  hearken  to  his  reasoning, 
and  embrace  his  gracious  offer  made  to  you  in  Christ 
Jesus,  the  issue  will  be  this,  though  your  sins  have 
been  most  gross,  double  dyed,  even  as  crimson  and 
scarlet;  they  shall  be  as  wool,  even  white  as  snow,  Isa.  i. 
18.  God  will  then  speak  peace  unto  you,  as  unto 
others  of  his  saints ;  only  he  will  forbid  you  to  return 
to  folly. 


232  THE  christian's  daily  walk. 

For  not  only  those  who  committed  gross  sins 
through  ignorance  before  their  conversion,  as  did 
Abraham  in  idolatry,  and  Paul  in  persecuting:  nor 
yet  only  those  who  committed  gross  sins  through  in- 
firmity after  their  conversion,  as  did  Noah  by  drunk- 
enness, Gen.  ix.  21,  and  Lot  by  incest  also,  Gen.  xix. 
33,  and  Peter  by  denying  and  forswearing  his  master 
Jesus  Christ,  Matt.  xxvi.  47,  obtained  mercy,  because 
they  sinned  ignorantly  and  of  infirmity ;  but  also  those 
that  sinned  against  knowledge  and  conscience,  both 
before  and  after  conversion  ;  sinning  with  a  high  hand 
as  Manasses  before,  2  Chron.  xxxiii.  6,  10,  12,  15,  and 
in  the  matter  of  Uriah,  1  Kings  xv.  5,  David  after 
conversion,  they  obtained  like  mercy,  and  had  all  their 
sins  forgiven.  Why  are  these  examples  recorded  in 
Scripture,  but  for  patterns  to  sinners,  yea  to  most 
notorious  sinners  of  all  sorts,  who  should  in  after-times 
believe  in  Christ  Jesus  unto  eternal  life  ?  1  Tim.  i. 
15,  16. 

Be  willing  therefore  to  be  beholden  to  God  for  for- 
giveness, and  believe  in  Christ  for  forgiveness,  which 
when  you  do,  you  may  be  assured  that  you  never  yet 
committed  any  sin  which  is  not,  and  which  shall  not 
be  forgiven. 

For  was  it  not  the  end,  why  Christ  came  into  the 
world,  that  he  might  save  sinners,  yea,  the  chief  of 
sinners,  as  well  as  others?  1  Tim.  i.  15,  16.  Was  he 
not  wounded  for  transgressions,  viz.,  of  all  sorts  ?  Isa. 
liii.  5.  Is  not  the  end  of  his  coming  in  his  gospel  to 
call  sinners  to  repentance  ?  Luke  v.  32.  What  sinners 
does  he  mean  there,  but  such  as  you  are,  who  are 
laden  and  burdened  with  your  sin  ?  Does  he  not  say, 
If  any  man  sin,  observe,  if  any  man,  we  have  an  advo- 
cate with  the  Father,  Jesus  Christ  the  righteous  ?  1 
John  ii.  1.  Who  by  being  made  a  curse  for  you,  has 
redeemed  you  from  the  curse  of  the  whole  law,  Gal. 
iii.  13;  therefore  from  the  curse  due  unto  you  for  your 
greatest  sin. 

However,  it  is  impossible  for  a  notorious  sinner, 
yea,  for  any  sinner,  by  his  own  power  or  worth,  to 
enter  into  the  kingdom  of  heaven ;  yet  know,  what  is 


THE    christian's    DAILY    WALK.  233 

impossible  with  man,  is  possible  with  God,  Matt.  xix. 
26.  Is  any  thing  too  hard  for  the  Lord,  Gen.  xviii. 
14.  He  can  alter  and  renew  you,  and  give  you  faith 
and  repentance ;  he  can  make  these  things  possible  to 
you  that  believe  ;  yea,  all  things  are  possible  to  him 
that  believes,  Mark  ix.  23. 

Yes,  you  will  say,  If  I  did  believe.  Why,  what  if 
you  do  not  believe?  It  is  not  hard  with  him,  if  you  come 
to  his  means  of  faith,  if  you  hearken  to  the  precepts 
and  promises  of  the  word,  and  consider  that  the  God 
of  truth  speaks  in  them  ;  I  say,  it  is  not  hard  for  him, 
in  the  use  of  these  means,  to  cause  you  to  believe. 

Wherefore  neither  greatness  of  sin,  nor  multitude 
of  sins  should,  because  of  their  greatness  and  multi- 
tude make  you  utterly  despair  of  salvation,  or  fear 
damnation ;  when  once  you  can  believe,  or  but  will 
and  desire  to  obey  and  believe,  Isa.  i.  19,  the  great 
cause  of  fear  is  past. 

I  know  if  you  never  had  sinned,  you  would  not  fear 
damnation.  Now  to  a  man  whose  sins  are  remitted, 
his  sins,  though  sin  dwell  in  him,  Rom.  vii.  20,  are  as 
if  they  were  not,  or  never  had  been.  For  they  are 
blotted  out  of  God's  remembrance.  I,  even  I  am  he, 
saith  God,  that  blots  out  thy  transgressions,  for  my 
name's  sake,  and  will  not  remember  thy  sins,  Isa. 
xHii.  25.  And  who  is  like  thee,  saith  the  prophet,  that 
pardons  iniquities,  &c.;  he  will  have  compassion  upon 
us,  he  will  subdue  our  iniquities,  and  will  cast  all  our 
sins  into  the  bottom  of  the  sea,  Micah  vii.  18,  19.  A 
debt  when  it  is  paid  by  the  surety,  puts  the  principal 
out  of  debt,  though  he  paid  never  a  penny  of  it  him- 
self The  Holy  Ghost  speaks  most  comfortably,  say- 
ing, that  God  finds  no  sin  in  them  whose  sins  are 
pardoned,  Rev.  xiv.  5.  In  those  days,  and  at  that 
time,  saith  the  Lord,  the  iniquity  of  Israel  shall  be 
sought  for,  and  there  shall  be  none,  and  the  sins  of 
Judah,  and  they  shall  not  be  found ;  but  how  may  this 
be'?  He  gives  the  reason,  for  I  will  pardon  them 
whom  I  reserve,  Jer.  1.  20. 

If  you  believe  that  God  can  pardon  any  sin,  even 
the  least,  you  have  like  reason  to  believe  that  God  can 
20* 


234  THE  christian's  daily  walk. 

pardon  all,  yea,  the  greatest ;  for  if  God  can  do  any- 
thing, he  can  do  every  thing,  because  he  is  infinite. 
He  can  as  easily  say,  Tliy  sins  are  forgiven  thee,  all 
thy  sins  are  forgiven  thee,  as  to  say.  Rise  and  walk, 
Matt.  ix.  5.  He  can  as  well  save  one  that  has  been 
long  dead,  rotten,  and  stinking  in  his  sin,  as  one  newly 
fallen  into  sin.  For  he  can  as  easily  say,  Lazarus, 
come  forth,  John  xi.  43,  as.  Damsel,  I  say  to  thee, 
arise,  Mark  v.  41. 

Lastly,  To  make  an  end  of  removing  this  fear,  I  ask 
thee,  who  art  troubled  with  the  greatness  of  thy  sins 
past,  and  with  fear  that  they  can  never  be  pardoned. 
How  stand  you  affected  to  present  sins  ?  Do  you  hate 
and  loath  them  ?  Do  you  use  what  means  you  can  to 
be  free  from  them  ?  Are  you  out  of  love  with  your- 
self, and  humbled  because  you  have  indulged  them  to 
God's  dishonour,  and  your  own  hurt  1  And  do  you 
resolve  through  faith  in  Christ  Jesus,  to  return  from 
your  evil  ways,  Ezek.  xviii.  21,  22,  and  to  enter  upon  a 
holy  course  of  life,  if  God  shall  please  to  enable  you ; 
and  is  it  your  hearty  desire  to  have  this  grace  to  be 
able  ?  And  are  you  afraid,  and  have  you  now  a  care 
lest  you  fall  knowingly  into  sin;  then,  let  Satan,  and  a 
fearful  heart  object  what  they  can,  you  may  say, 
though  my  sins  have  been  great  and  heinous,  for  which 
I  loath  myself  and  am  ashamed,  yet  now  I  see  that 
they  were  not  only  pardonable,  but  are  already,  through 
the  rich  mercy  of  God,  pardoned,  Ezek.  xxxvi.  25 — 
33.  For  these  are  signs  of  a  new  heart  and  a  new 
mind.  Now  to  whomsoever  God  gives  the  least  mea- 
sure of  saving  grace,  to  them  has  he  first  given  pardon 
of  sin,  and  will  yet  abundantly  pardon.  For  he  saith. 
Let  the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts:  and  let  him  return  to  the  Lord,  and 
he  will  have  mercy  upon  him,  and  to  our  God,  for  he 
will  abundantly  pardon,  Isa.  Iv.  7. 


THE    christian's    DAILY    WALK.  235 


SECT.    3.    FEARS    CONCERNING     NOT    BEING    ELECTED, 
REMOVED. 

There  are  others  who  make  no  doubt  of  God's 
power.  They  believe  he  can  forgive  them  ;  but  they 
fear,  yea,  strongly  conclude,  that  he  will  not  pardon 
them,  and  that  because  they  are  reprobates,  as  they 
say,  for  they  see  no  signs  of  election,  but  much  to  the 
contrary. 

I  answer  these  thus.  When  your  consciences  are 
first  wounded  with  a  sense  of  God's  wrath  for  sin,  it 
is  very  like,  that  before  you  have  believed  and  re- 
pented, you  cannot  discern  any  signs  of  God's  favour, 
but  of  his  anger ;  for  as  yet  you  are  not  actually  in  a 
state  of  grace,  and  in  his  favour.  And  oftentimes 
after  the  Christian  does  believe,  though  there  be 
always  matter  enough  to  give  proof  of  his  election, 
yet  he  cannot  always  see  ii.  If  you  be  in  either  of 
these  states,  suppose  the  worst,  yet  you  have  no 
reason  to  conclude  that  you  are  reprobates. 

It  is  true,  that  God,  before  the  foundation  of  the 
world,  fully  determined  with  himself,  whom  to  choose 
to  salvation  by  grace,  to  which  also  he  ordained  them; 
and  whom  to  pass  by,  and  leave  in  their  sins,  for  w^hich 
he  determined  in  his  just  wrath  to  condemn  them. 
But  who  these  be,  is  a  secret,  which  even  the  elect 
themselves  cannot  know,  until  they  be  efiectually 
called,  nay,  nor  being  called,  until  by  some  experience 
and  proofs  of  their  faith  and  holiness,  they  do  under- 
stand the  witness  of  the  Spirit,  which  testifies  to  their 
spirits,  that  they  are  the  children  of  God;  and  do  make 
their  calling  and  election,  which  was  always  sure  in 
God,  sure  to  themselves,  2  Peter  i.  5,  10.  But  in  point 
of  reprobation,  namely,  that  God  has  passed  them  by, 
to  perish  everlastingly  in  their  wickedness,  no  man 
living  can  know  it,  except  he  know  that  he  has 
sinned  the  sin  against  the  Holy  Ghost,  that  unpardon- 
able sin. 

For  God  calls  men  at  all  ages  and  times,  some  in 


236  THE    CHRISTIAN  S    DAILY    WALK. 

their  youth,  some  in  their  middle  age,  some  in  their 
old  age;  yea,  some  have  been  called  at  their  last  hour, 
Luke  xxiii,  42,  43.  Now  let  it  be  granted,  that  you 
cannot,  by  searching  into  yourselves,  find  the  signs 
of  efiectual  calling,  which  yet  may  be  in  you,  though 
your  dim  eyes  cannot  perceive  them ;  nay,  suppose 
that  you  are  not  yet  eflectually  called,  here  is  no 
cause  for  you  utterly  to  despair,  and  say,  you  are 
reprobates.  How  know  you  that  God  will  not  call 
you  before  you  die  ? 

It  were  a  far  wiser  and  better  course  for  you,  w^ho 
will  be  thus  hasty  in  judging  yourselves  to  be  repro- 
bates, to  busy  yourselves  first  with  other  things. 
Acquaint  yourselves  with  God's  revealed  will  in  his 
word.  Learn  to  know  what  God  has  commanded 
you  to  do,  and  do  that;  also  what  he  has  threatened, 
and  fear  that ;  and  what  he  has  promised,  and  believe 
and  rest  on  that.  After  you  have  done  this,  you  may 
look  into  yourselves,  and  there  you  shall  read  your 
election  written  in  golden  and  great  letters. 

For  God  never  intended  that  the  first  lesson  which 
a  Christian  should  learn,  should  be  the  hardest,  and 
highest  that  can  be  learned,  taken  out  of  the  book  of 
his  eternal  counsel  and  decree ;  and  so  to  descend  to 
the  A.  B.  G.  of  Christianity ;  which  were  a  course 
most  perplexed  and  preposterous.  But  his  will  is,  that 
his  scholars  and  children  should  learn  out  of  his  written 
word  here  on  earth,  first,  that  God  made  all  things. 
Gen.  i.  31,  and  that  he  made  man  good,  and  that  men, 
hearkening  to  Satan,  found  out  evil  devices,  Eccles. 
vii.  29,  and  so  fell  from  grace,  and  from  God,  and  so 
both  they,  and  the  whole  world  that  came  of  their  loins, 
became  liable  to  eternal  damnation.  Next,  God  would 
have  you  to  learn,  that  he,  in  his  infinite  wisdom,  good- 
ness, and  mercy,  thought  of,  and  concluded  a  new 
covenant  of  grace.  Gen.  iii.  15;  xvii.  1,  2,  11;  Rom. 
iv.  11 ;  Jer.  xxxi.  31,  32;  for  the  effecting  whereof,  he 
found  out  and  appointed  a  way  and  means  to  pacify 
his  wrath,  by  satisfying  his  justice,  punishing  sin  in 
man's  nature,  by  which  he  opened  a  way  unto  his 
mercy,  to  show  it  to  whom  he  would ;  namely,  He 


THE    christian's    DAILY    WALK.  237 

gave  his  only  Son,  very  God,  to  become  very  man, 
Phil.  ii.  6 — 11,  and  being  made  a  common  person  and 
surety  in  man's  stead,  died,  and  endured  the  punish- 
ment due  to  the  sin  of  man,  and  rose  again,  and  was 
exalted  to  sit  at  God's  right  hand  to  reign,  having  all 
authority  committed  unto  him.  Thus  he  made  the 
new  covenant  of  grace,  established  in  his  Son  Jesus 
Christ;  the  tenor  and  condition  whereof  required  on 
man's  part  is,  that  man  accept  of,  and  enter  into  this 
covenant,  believing  in  Christ,  in  whom  it  is  established ; 
then,  whosoever  believeth  in  him,  shall  not  die,  but 
have  everlasting  life,  John  iii.  16.  This  God  did  in 
his  wisdom,  justice,  mercy,  and  love  to  man,  that  he 
himself  might  be  just,  and  yet  a  justifier  of  him  that  is 
of  the  faith  of  Jesus,  Rom.  iii.  26.  And  he  has  there- 
fore given  his  word  and  sacraments,  and  has  called, 
and  has  given  gifts  to  his  ministers,  Eph.  iv.  8,  thereby 
to  beget,  and  increase  faith  in  men,  by  publishing  this 
good  news,  and  by  commanding  them,  as  in  Christ's 
stead,  in  God's  name,  to  believe,  and  to  be  reconciled 
to  God,  2  Cor.  v.  20,  and  to  live  no  longer  according 
to  the  will  of  their  old  masters,  the  devil,  the  world, 
and  the  flesh,  under  whom  they  were  in  cursed  bon- 
dage ;  but  according  to  the  will  of  him  that  redeemed 
them,  in  holiness  and  righteousness,  whose  service  is 
a  perfect  and  blessed  freedom. 

Now  when  you  have  learned  these  lessons  first,  and 
by  looking  into  yourselves  can  find  faith  and  new 
obedience,  2  Peter  i.  5,  10,  11,  then,  by  this  your 
effectual  calling,  you  may  safely  ascend  to  that  high 
point  of  your  predestination,  which  will  give  you 
comfort,  through  assurance  that  you  shall  never  fall 
away. 

When  you  observe  this  order  in  learning  your  elec- 
tion to  life,  it  will  not  minister  unto  you  matter  of 
curious  and  dangerous  dispute,  either  with  God  or 
man ;  but  of  high  admiration,  thanksgiving,  and  un- 
speakable comfort,  causing  you  to  cry  out  with  the 
apostle,  O  the  depth  of  the  riches  both  of  the  wisdom 
and  knowledge  of  God,  &c.  Rom.  xi.  33.  And, 
Blessed  be  the  God  and  Father  of  our  Lord  Jesus 


238  THE  christian's  daily  walk. 

Cnrist,  who  has  chosen  ,us  in  huTi  before  the  founda- 
tion of  the  world,  that  w^e  should  be  holy  and  without 
blame  before  him  in  love,  having  predestinated  us 
unto  the  adoption  of  children,  by  Jesus  Christ  to  him- 
self, according  to  the  good  pleasure  of  his  w411,  to  the 
praise  of  the  glory  of  his  grace,  wherein  he  has 
made  us  accepted  in  his  well  beloved,  &lc.  Eph.  i. 
3,  5,  6. 


SECT.  4.       OF    FEARS    CONCERNING     THE     SIN     AGAINST     THE 
HOLY    GHOST. 

There  are  yet  some,  who  having  heard  that  there 
is  a  sin  against  the  Holy  Ghost,  and  that  it  is  un- 
pardonable, are  full  of  fears  that  they  have  committed 
that  sin,  thence  concluding  that  they  are  reprobates, 
for  they  say,  that  they  have  sinned  wilfully  against 
knowledge  and  conscience,  since  they  received  the 
knowledge  of  the  truth,  and  tasted  of  the  heavenly  gift, 
and  of  the  good  word  of  God. 

If  you  who  thus  object,  have  sinned  against  knoAv- 
ledge  and  conscience,  you  have  much  cause  for  hum- 
bling yourself  before  God  ;  confessing  it  to  him,  asking 
pardon  of  him,  and  grace  to  believe  and  repent,  both 
which  you  must  endeavour  by  all  means.  Yet  I  see 
no  cause  why  you  should  conclude  so  desperately,  that 
you  have  sinned  against  the  Holy  Ghost,  and  are  a 
reprobate.  For  as  few  in  comparison,  though  too 
many,  commit  this  sin,  so  few  know  what  it  is. 

All  sin  against  knowledge  and  conscience  is  not  this 
sin,  1  Kings  xv.  5;  2  Sam.  xi.  4,  6,  10,  15,  25.  Nor 
yet  all  wilful  sinning.  It  is  not  any  one  sin  against 
the  law,  nor  yet  the  direct  breach  of  the  whole  law, 
nor  every  malicious  opposing  of  the  gospel,  Heb.  x. 
28,  if  it  be  of  ignorance;  neither  is  it  every  blasphemy, 
1  Tim.  i.  ]3,  or  persecution  of  the  gospel,  and  of  those 
that  profess  the  truth,  if  these  be  done  out  of  ignorance 
or  passion;  nor  yet  is  it  every  apostasy,  2  Chron.  xvi. 
10;  1  Kings  xi.  4—6;  Heb.  x.  28,  29,  and  falling  into 
gross  sins  of  divers  sorts,  though  done  against  know- 


THE 


239 


ledge  and  conscience;  yet  this  sin  against  the  Holy 
Gliost,  contains  all  these,  and  more.  It  is  a  sin  against 
the  gospel,  and  free  offer  and  dispensation  of  grace 
and  salvation  by  Christ,  through  the  Spirit.  Yet,  it  is 
not  any  particular  sin  against  the  gospel,  nor  yet  a 
rejecting  of  the  whole  gospel,  if  in  ignorance,  Luke 
xxiii.  34;  nor  yet  every  denying  of  Christ,  or  sudden 
revolting  from  the  outward  profession  of  the  gospel, 
when  it  is  of  infirmity,  through  fear,  and  such  like  temp- 
tation, Matt.  xxvi.  69,  70,  74;  neither  is  it  called  the  sin 
against  the  Holy  Ghost,  and  is  unpardonable,  because 
it  is  committed  against  the  essence,  or  person  of  the 
Holy  Ghost,  for  the  essence  of  the  three  persons  in  the 
Trinity  is  all  one;  and  the  person  of  the  Holy  Ghost 
is  not  more  excellent  than  the  person  of  the  Father 
and  the  Son;  but  it  is  called  the  sin  against  the  Holy 
Ghost,  and  becomes  unpardonable,  because  it  is  against 
the  office  of  the  Holy  Ghost,  and  against  the  gracious 
operations  of  the  Holy  Ghost,  and  therein  against  the 
whole  blessed  Trinity,  all  whose  works,  out  of  them- 
selves, are  consummate,  and  perfected  in  the  work  of 
the  Holy  Ghost.  Moreover,  know  that  it  is  unpardon- 
able, not  in  respect  of  God's  power,  but  in  respect  of 
his  will;  he  having,  in  his  holy  wisdom,  determined 
never  to  pardon  it.  And  good  reason  why  he  should 
will  not  to  pardon  it,  in  respect  of  the  kind  of  the  sin, 
if  you  will  observe  it;  it  being  a  wilful  and  malicious 
refusing  of  pardon  upon  such  terms  as  the  gospel  does 
offer  it,  scorning  to  be  beholden  unto  God  for  it.  You 
may  perceive  what  it  is,  by  this  description: 

The  sin  against  the  Holy  Ghost  is  an  utter,  wilful, 
and  spiteful  rejection  of  the  gospel  of  salvation  by 
Christ,  together  with  an  advised  and  absolute  falling 
away  from  the  profession  of  it,  so  far,  that,  against 
former  knowledge  and  conscience,  Heb.  vi.  4 — 6,  a 
man  does  maliciously  oppose  and  blaspheme  the  Spirit 
of  Christ,  in  the  word  and  ordinances  of  the  gospel, 
and  motions  of  the  Spirit  in  them;  having  resisted, 
rejected,  and  utterly  quenched  all  those  common  and 
more  inward  gifts  and  motions  wrought  upon  their 
hearts  and  affections,  which  sometimes  were  enter- 


240  THE  christian's  daily  walk. 

tained  by  them;  insomuch,  that  out  of  hatred  of  the 
Spirit  of  life  in  Christ,  they  crucify  to  themselves 
afresh  the  Son  of  God,  and  do  put  him,  both  in  his 
ordinances  of  religion,  and  in  his  members,  to  open 
shame,  treading  under  foot  the  Son  of  God,  counting 
the  blood  of  the  covenant,  wherewith  he  was  sanc- 
tified, an  unholy  thing;  doing  despite  to  the  Spirit  of 
grace,  Heb.  x.  26 — 29.  If  you  carefully  look  into 
those  places  of  the  Scripture,  which  speak  of  this  sin, 
and  also  observe  the  opposition  which  the  apostle 
makes  between  sinning  against  the  law,  and  sinning 
against  the  gospel,  you  will  clearly  find  out  the  nature 
of  this  sin.  Matt.  xii.  24,  81,  32;  Mark  iii.  28—30; 
Luke  xii.  10;  Heb.  vi.  4—6;  x.  26—29. 

But  to  resolve  you  out  of  this  doubt,  if  you  be  not 
overcome  with  melanchol}^  for  then  you  w^ill  answer 
you  know  not  what,  which  is  to  be  pitied  rather  than 
regarded,  I  would  ask  you,  who  think  you  have  com- 
mitted the  sin  against  the  Holy  Ghost,  these  questions: 
Does  it  grieve  you,  that  you  have  committed  it  ? 
Could  you  wish  that  you  had  not  committed  it?  If  it 
were  to  be  committed,  would  you  not  forbear  it,  if 
you  could  choose?  Should  you  esteem  yourself 
beholden  to  God,  if  he  would  make  you  partaker  of 
the  blood  and  Spirit  of  his  Son,  thereby  to  pardon  and 
purge  your  sin,  and  to  give  you  grace  to  repent? 
Nay,  are  you  troubled  that  you  cannot  bring  your 
heart  unto  a  sense  of  desire  of  pardon  and  grace?  If 
you  can  say.  Yea;  then,  although  the  sin  or  sins  which 
trouble  you,  may  be  some  fearful  sin,  of  which  you 
must  be  exhorted  speedily  to  repent,  yet  certainly  it 
is  not  the  sin  against  the  Holy  Ghost ;  it  is  not  that 
unpardonable  sin,  that  sin  unto  death.  For  he  who 
commits  this  sin  cannot  relent,  neither  will  he  be 
beholden  to  God  for  pardon  and  grace,  by  Christ's 
blood  and  Spirit;  he  cannot  desire  to  repent:  but  he 
is  given  over,  in  God's  just  judgment,  unto  such  a 
reprobacy  of  mind,  deadness  of  conscience,  and  rebel- 
lion of  will,  and  to  such  an  height  of  hatred  and  malice, 
that  he  is  so  blasphemously  and  despitefully  bent 
against  the  Spirit  of  holiness,  Heb.  x.  29,  that  it  much. 


THE    christian's    DAILY    WALK.  241 

pleases  him,  rather  than  any  way  troubles  him,  that 
he  has  so  maliciously  and  blasphemously  rejected,  or 
fallen  from,  persecuted,  and  spoken  blasphemously 
against  the  good  way  of  salvation  by  Christ,  and 
against  the  gracious  operations  of  the  Spirit,  and 
against  the  members  of  Christ;  although  he  was  once 
convinced  clearly,  that  this  is  the  only  way  of  salva- 
tion, and  that  those  graces  and  gifts  were  from  God, 
and  that  they  were  the  dear  children  of  God,  whom 
he  now  despises. 


SECT.    5.       OF     FEARS     ARISING     FROM     AN    ACCUSING    CON- 
SCIENCE. 

Others,  if  not  the  same  persons,  object  thus:  God 
will  certainly  condemn,  because  John  has  said,  If 
their  hearts  condemn  them,  God  is  greater  than  their 
hearts,  1  John  iii.  20.  Hence  they  infer,  God  will  con- 
demn them  much  more.  For,  they  say,  their  hearts 
do  condemn  them. 

There  is  a  double  judgment  by  the  heart  and  con- 
science. It  judges  a  man's  state  or  person,  whether 
he  be  in  a  state  of  grace,  or  no.  Also,  it  judges  a 
man's  own  particular  actions,  whether  they  be  good 
or  no.  I  take  it,  that  this  place  of  John  is  not  to  be 
understood  of  judging  or  condemning  the  person;  for 
God  in  his  final  judgment  does  not  judge  according  to 
what  a  man's  weak  and  erroneous  conscience  judges, 
making  it  the  rule  of  his  judgment  to  condemn  or 
absolve  any.  For  many  a  man,  in  his  presumption, 
justifies  himself  in  his  life,  when  yet  God  will  condemn 
him  in  the  world  to  come,  Hosea  xii.  8 ;  Luke  xviii. 
11;  and  many  a  distressed  soul,  like  the  prodigal, 
Luke  XV.  18,  19,  and  humble  pubHcan,  Luke  xviii.  13, 
14,  condemns  himself,  when  yet  God  will  absolve  him. 
For  a  man  may  have  peace  with  God,  yet  God,  for 
reasons  best  known  to  his  wisdom,  does  not  presently 
speak  peace  to  his  conscience,  as  it  was  with  David ; 
in  which  case,  man  judges  of  his  estate  otherwise 
than  God  does. 

21 


242  THE  christian's  daily  avalk. 

This  place,  1  John  iii.  20,  is  to  be  understood  of 
judging  of  particular  actions,  namely,  whether  a  man 
love  his  brother,  not  in  word  and  tongue  only,  but  in 
deed  and  truth,  according  to  the  exhortation,  1  John 
iii.  18 — 22;  which,  if  his  conscience  could  testify  for 
him,  then  it  might  assure  his  heart  before  God,  and 
give  it  boldness  to  pray  unto  him,  in  confidence  to 
receive  whatsoever  he  did  ask  according  to  his  will. 
But  if  his  own  conscience  could  condemn  him  of  not 
loving  his  brother  in  deed  and  in  truth;  then  God, 
who  is  greater  than  his  heart,  knowing  all  things, 
must  needs  condemn  him  therein  much  more.  This 
is  the  full  scope  of  the  place.  Yet  this  I  must  needs 
say,  that  the  Holy  Ghost  has  instanced  in  such  an  act, 
namely,  of  hearty  loving  the  brethren,  which  is  an 
infalHble  sign  of  being  in  a  state  of  grace:  whereby, 
except  in  case  of  extreme  melancholy,  or  violent  temp- 
tation, a  man  may  judge,  Vv^hether  at  present  he  be 
translated  from  death  to  life. 

If  any  shall  think  the  place  to  be  understood  of 
judging  the  person,  he  must  distinguish  between  that 
judgment  which  the  heart  gives  rightly,  and  that 
which  it  gives  erroneously.  But  suppose  that,  you 
trying  yourselves  by  this,  your  hearts  do  condemn 
you  of  not  loving  the  brethren,  can  you  conclude 
hence,  that  you  shall  be  finally  damned?  God  forbid. 
All  that  you  can  infer,  is  this;  you  cannot  have  bold- 
ness to  pray  unto  him  until  you  love  them;  nor  can 
you  assure  yourselves  that  you  will  have  your  petitions 
granted.  And  the  w^orst  you  can  conclude  is,  that 
now  for  the  present,  you  are  not  in  a  state  of  grace, 
or  at  least  you  want  proof  of  being  in  a  state  of  grace. 
You  must  then  use  all  God's  means  of  being  ingrafted 
into  Christ,  and  must  love  the  children  of  God,  that 
you  may  have  proof  thereof.  Did  Paul  love  the 
brethren,  when  he  breathed  out  threatening.  Acts  viii. 
3;  and  was,  as  he  himself  saith.  Acts  xxvi.  10,  11, 
mad  against  them?  Was  he  at  that  time  a  reprobate? 
Acts  ix.  15.  Did  he  not  afterwards,  being  converted, 
so  love  God's  people,  that  he  could  be  content  to  spend, 
and  be  spent  himself,  for  them?  2  Cor.  xii.  15.    So, 


THE    christian's    DAILY    WALK.  243 

many  thousands,  whose  consciences  for  the  present 
may  justly  condemn  them  of  not  loving  those  that  are 
indeed  God's  children,  may  yet  love  them  hereafter, 
as  dearly  as  their  own  souls. 

Some  will  yet  say,  Certainly  we  are  reprobates:  for 
we  have,  according  to  the  command  of  the  apostle, 
tried  whether  we  be  in  the  faith,  or  no;  and  whether 
Christ  be  in  us;  but  we  find  neither:  the  apostle  saith. 
We  know  these  to  be  in  us,  else  w^e  are  reprobates, 
2  Cor.  xiii.  5. 

By  reprobate,  in  this  place,  is  not  meant  one  that  is 
not  elect ;  for  none  of  the  elect  can  before  their  conver- 
sion know,  by  any  search,  that  they  are  in  the  faith,  or 
that  Christ  is  in  them;  for  that  cannot  be  known  which 
yet  is  not.  Many  are  not  converted  until  they  be 
thirty,  forty,  or  fifty  years  old.  Will  you  say,  these 
in  their  younger  years  were  reprobates?  You  may 
say,  they  then  were  in  a  state  of  condemnation,  and 
children  of  wrath,  but  no  reprobates.  Besides,  a  man 
must  not  be  said  not  to  be  in  the  faith,  and  not  to  have 
Christ  in  him,  because  he  does  not  know  so  much. 
For  many  have  faith  and  are  in  Christ,  yet  do  not 
always  know  it. 

The  word  reprobate,  because  it  is  ordinarily  under- 
stood, by  our  common  people,  for  a  man  ordained  to 
condemnation,  is  too  harsh. 

The  words  now  rendered  "  except  ye  be  reprobates," 
may,  as  I  judge,  rather  be  translated  thus:  "except 
you  be  unapproved,  or  except  you  be  without  proof," 
namely,  of  your  being  in  the  faith,  and  of  Christ's 
being  in  you,  whereof  you  outwardly  make  profession. 
As  if  the  apostle  had  said.  If  upon  trial  you  cannot 
find  that  you  are  in  the  faith,  &c.,  you  are  unapproved 
Christians.  Either  you  have  yet  only  a  mere  form  of 
Christianity,  and,  like  false  coin,  or  reprobate  silver, 
are  but  hypocrites  and  counterfeits;  or  if  you  be 
Christians  in  truth,  yet  you  are  unexperienced  Chris- 
tians, and  without  proof  of  it  to  yourselves. 

Some  may  reply,  If  I  find  upon  trial  that  I  am  a 
counterfeit,  may  I  not  then  judge  myself  to  be  a 
reprobate  1 


244  THE  christian's  daily  walk. 

No.  For,  first,  you  may  err  in  judging  of  yonrself. 
Secondly,  if  you  do  not  err,  you  can  judge  only  this, 
that  you  are  not  yet  in  a  state  of  grace :  but  in  the 
use  of  the  means,  you  may  be.  God  can  as  well 
convert  an  hypocrite,  as  a  pagan.  For  though  now 
you  be  dross  and  refuse,  you  may  ere  long  be  pure 
gold.  For  God,  in  making  vessels  of  honour,  does 
more  than  all  earthly  kings,  and  all  their  goldsmiths 
can  do:  for  they,  by  their  prerogative  and  skill,  can 
make  current  coin,  and  rich  vessels,  if  they  have  pure 
metal  to  work  upon:  but  they  cannot  make  good  metal 
of  base  stuff,  nor  make  gold  of  brass.  But  such  is  the 
power  of  God's  word  and  Spirit,  that  w^hereas  they 
find  you  base  and  drossy  stuff,  they,  by  imprinting  the 
character  and  stamp  of  God's  image  upon  your  hearts, 
do  transform  you  into  the  same  image,  from  glory  to 
glory,  even  as  bv  the  Spirit  of  the  Lord,  2  Cor.  iii. 
18.  As  soon  as  you  are  truly  anointed  with  this 
Spirit,  you  shall  become  good  gold  and  silver  vessels 
of  honour,  fitted  for  the  Lord's  use  whereunto  you 
v/ere  appointed. 


SECT.  6.  fears  arising  from    late  repentance, 
answered. 

There  are  yet  others,  w-ho  object  fearfully,  saying 
that  they  are  cast-aways,  and  that  God  will  not  have 
mercy  on  them,  because  now  it  is  too  late ;  they  have 
passed  the  time  and  date  of  their  conversion,  they  there- 
fore will  not  use,  or  at  least  have  no  heart  in  using 
God's  means  to  convert  them,  such  as  prayer,  reading, 
hearing  the  word,  &c.;  nor  yet  willingly  will  sutler 
others  to  pray  either  with  them,  or  for  them  ;  and  all 
because  they  think  it  is  now  too  late,  and  in  vain  ; 
mistaking  this,  and  such  other  Scriptures:  Because  I 
have  called,  saith  God,  and  you  have  refused — they 
shall  call  on  me,  and  I  will  not  answer,  Prov.  i.  24, 
28 ;  and  because  they  think  they  sin  when  they  pray, 
and  hear  the  word,  and  that  the  more  means  is  used 
to  save  them,  their  condemnation  shall  be  the  more 


THE    christian's    DAILY    M^ALK.  246 

increased.     Thus  Satan   and  a  fearful  heart  delude 
many. 

It  must  be  acknowledged,  that  God  would  have  all 
men  walk  and  work  w^hile  they  have  light,  John  xii 
35,  because  the  night  will  come  on,  when  no  man  can 
work,  John  ix.  4.  And  whilst  it  is  called  to-day,  Heb. 
iii.  15,  he  would  have  every  one  return,  and  accept 
of  grace  offered,  and  not  to  harden  their  hearts  against 
it.  And  our  Saviour  bewails  Jerusalem,  because  they 
despised  the  day  of  their  visitation,  Luke  xix.  42 — 44. 
All  which  shows,  that  God  has  his  set  period  of  time, 
between  his  first  and  last  offer  of  grace,  which  being 
passed,  he  will  offer  it  no  more ;  and  that  justly,  be- 
cause they  took  not  his  offer  when  they  might.  And 
this  time  is  kept  so  secret  with  God,  that  if  he  offer 
grace  to-day,  who  can  tell  w^hether  he  will  offer  it  to- 
morrow ;  or  whether  he  v/ill  offer  it  again  ?  Who 
knows  whether  God  will  take  him  from  the  means  of 
salvation,  or  will  take  the  means  of  salvation  from 
him  ?  All  this  our  holy  and  wise  God  has  revealed 
in  his  word,  to  make  men  wise  to  take  the  opportunity 
and  time  of  grace  while  it  is  offered.  Wherefore, 
whosoever  have  neglected  their  first  times  and  offers 
of  grace,  have  sinned  and  played  the  fool  egregiously; 
for  which  they  have  cause  to  be  much  humbled.  But 
for  you  to  conclude  hence  that  the  date  and  time  of 
your  conversion  is  out,  this  has  no  sufficient  ground. 
For  it  is  not  possible  for  you  to  know,  that  your  time 
of  conversion  is  past  all  recovery.  But  you  should 
rather  for  the  present  time  believe,  and  hope  that  it  is 
not  passed.  Indeed,  presumptuously  to  put  off  receiv- 
ing grace  until  to-morrow,  is  foolisli  and  dangerous; 
but  if  God  give  you  time  till  to-morrow,  that  you  live, 
and  it  can  be  said  to-day;  so  long  as  you  yet  live,  and 
the  means  of  salvation  are  not  from  you,  either  in 
their  exercise,  or  out  of  your  remembrance ;  but  you 
do  yet  live  to  hear  what  God  has  commanded  you  to 
do,  and  to  hear  what  good  things  he  yet  offers  unto 
you  with  Christ ;  or  if  the  means  be  taken  from  you, 
or  you  are  detained  from  them  by  sickness,  &c.,  so 
long  as  you  yet  live  to  call  to  remembrance  what  God 
21  * 


246  THE  christian's  daily  walk. 

has  commanded  you  to  believe  and  do,  you  cannot 
say  the  time  is  too  late,  if  you  do  yet  condemn  your- 
selves for  refusing  grace  heretofore,  and  are  now 
willing  and  desirous  to  accept  of  it.  Moreover,  would 
you  now,  with  all  your  heart,  use  the  means  of  salva- 
tion, and  endeavour  to  believe  and  repent,  if  you 
thought  it  were  not  too  late?  And  does  it  grieve  you 
that  you  have  neglected  the  opportunity?  And  would 
you  gain  and  redeem  that  lost  time,  if  you  knew  how  ? 
Then,  I  dare  in  the  name  of  God  assure  you,  that  the 
date  of  your  conversion  is  not  expired.  It  is  not  too 
late  for  you  to  turn  unto  the  Lord.  While  it  is  to-day, 
I  may  boldly  say,  harden  not  your  heart:  which,  if 
you  do  not,  you  must  know  that  now  is  an  acceptable 
time,  now  is  the  day  and  time  of  your  salvation,  Heb. 
iii.  15.  At  what  time  soever  God  does  send  his 
ministers  unto  you,  by  whom  God  does  beseech  you, 
they  entreating  you,  as  now  I  do,  in  Christ's  stead, 
that  you  would  be  reconciled  to  God,  2  Cor.  v.  20, 
this  is  the  accepted  day,  if  you  will  be  intreated  by 
them,  2  Cor.  vi.  2 ;  the  day  wherein  God  will  accept 
of  you  is  not  passed.  Moreover,  at  what  time  soever, 
and  by  what  means  soever,  any  man  shall  humble 
himself  for  sin,  and  seek  the  grace  of  God  in  Christ 
Jesus,  the  date  of  God's  acceptance  of  him  is  not  ex- 
pired. Learn  this  in  the  example  of  Manasses,  and 
many  others,  who  refused  grace  in  their  younger 
time,  yet  were  converted  in  their  age,  2  Chron.  xxxiii. 

10,  12,  13.  You  have  God's  express  word  for  it,  who 
saith.  From  the  days  of  your  fathers,  that  is,  for  a 
long  time,  ye  are  gone  away  from  mine  ordinances, 
and  have  not  kept  them ;  return  unto  me,  and  I  will 
return  unto,  saith  the  Lord  of  Hosts,  Mai.  iii.  7. 

But  may  not  a  man  pray  too  late,  and  seek  repent- 
ance, in  vain,  as  Esau  did,  who  found  no  place  of  re- 
pentance, though  besought  it  carefully  with  tears?  Heb. 
xii.  17.  Did  not  the  foolish  virgins  seek  to  enter  into 
the  bride  chamber,  but  were  not  admitted  ?  Matt.  xxv. 

11,  12.  And  did  not  our  Saviour  say.  Many  shall 
seek  to  enter  in,  and  shall  not  be  able  ?  Luke  xiii.  24. 

No  man  can  ask  grace  and  forgiveness  of  sins  too 


THE    christian's    DAILY    WALK.  247 

late,  if  he  ask  for  grace  and  power  against  sin  heartily: 
but  a  man  may  ask  a  temporal  blessing,  or  the  re- 
moval of  a  temporal  evil,  vi^hen  it  may  be  too  late. 

As  for  Esau's  careful  seeking  of  repentance,  you 
must  understand  it  not  of  his  own  repentance  from 
his  profaneness,  and  from  other  dead  works,  but  of 
his  father  Isaac's  repentance :  he  would  have  had  his 
father  to  change  his  mind,  and  to  have  given  him  the 
birth-right,  which  was  already  bestowed  upon  Jacob, 
Gen.  xxvii.  34,  38. 

Whereas  the  foolish  virgins  did  seek  to  enter  into 
the  bride  chamber  when  the  door  was  shut ;  know, 
that  this  is  a  parable,  and  must  not  be  urged  beyond 
its  general  scope,  which  is  to  show,  that  insincere 
professors  of  Christianity,  such  as  have  only  a  form 
of  godliness,  without  the  power  of  it,  although  they 
will  not  live  the  life  of  the  righteous,  yet  they  wish  their 
end  might  be  like  theirs,  Numb,  xxiii.  10  ;  and  because 
of  their  outward  profession  of  Christ's  name  in  this 
life,  they  securely  expect  eternal  life ;  but  forasmuch 
before  their  death,  they  did  not  provide  the  oil  of 
truth  and  holiness,  therefore  at  the  day  of  judgment, 
they  shall  be  disappointed  of  entering  into  heaven, 
which  in  the  time  of  their  life,  they  did  so  much  pre- 
sume on. 

The  same  answer  may  be  given  unto  that  place, 
Luke  xiii.  24.  Yet  you  mistake,  when  you  say,  that 
Christ  saith,  Many  shall  strive  to  enter,  and  shall  not 
be  able.  He  saith  strive  to  enter  in  at  the  strait  gate, 
for  many,  I  say  to  you,  shall  seek  to  enter,  and  shall  not 
be  able  ;  he  does  not  say,  Many  shall  strive  to  enter. 

There  is  a  great  difierence  in  the  signification  of 
the  words  striving  and  seeking ;  seeking  imports  only 
a  bare  professing  of  Christ,  hearing  the  word,  and  re- 
ceiving the  sacraments.  For  thus  did  the  men  spoken 
of  by  our  Saviour,  who  are  said  not  to  be  able  to 
enter.  But  to  strive  to  enter,  is  to  do  all  these  and 
more;  it  is  to  strive  in  seeking  for  him,  so  that  they 
take  up  their  cross  and  follow  him  ;  they  give  their 
hearts  to  him,  as  well  as  their  names;  they  are  hearty 
and  sincere  in  praying,  hearing,  receiving  ;  they  strive 


248  THE  christian's  daily  walk. 

to  subdue  their  lusts,  which  offend  Christ,  and  strive 
to  be  obedient  to  his  will,  as  well  as  to  believe  his  pro- 
mises, and  to  hope  for  happiness ;  this  is  to  strive, 
Hosea  vi.  3.  Now  never  one  did  thus  strive  in  seek- 
ing to  enter,  though  it  were  the  last  day  in  his  life, 
that  was  rejected,  and  not  received.  Wherefore  say- 
not,  It  is  too  late,  but  say,  The  more  time  I  have  lost, 
the  more  cause  is  there  now  that  I  should  seek  my 
salvation  in  earnest,  and  not  lose  time  in  questioning, 
whether  I  may  be  accepted  or  not. 

SECT.    7.    FEARS    OF    MISUSING    THE    MEANS    OF    GRACE, 
REMOVED. 

And  whereas  you  said,  you  are  afraid  to  use  the 
means  of  salvation,  for  fear  of  increasing  your  guilt 
and  condemnation  thereby ;  hereby  you  may  see,  that 
this  is  but  the  malice  and  subtilty  of  the  devil,  by  keep- 
ing you  from  the  means,  to  keep  you  from  salvation, 
Psa.  Ixxiii.  13.  For  it  is  most  false  to  say,  that  to 
pray,  hear  the  word,  &c.,  is  to  increase  your  sins,  be- 
cause you  cannot  perform  them  as  you  should,  and  as 
you  would.  I  am  sure,  it  is  a  greater  sin  in  you  to  for- 
bear these  necessary  duties  out  of  despair  that  they 
shall  not  profit  you,  or  that  you  shall  not  be  accepted 
of  God.  You  should  think  thus :  If  I  do  not  use  the 
means  of  salvation,  I  shall  certainly  perish  everlast- 
ingly ;  but  if  I  do  pray,  hear,  &c.,  I  may  be  saved ; 
therefore,  in  obedience  to  God,  I  will  do  as  well  as  I 
can.  But  little  does  a  man  know  how  well  he  may 
do  through  the  strength  of  Christ,  if  he  would  endea- 
vour ;  neither  can  a  man  conceive  how  acceptable  a 
little  endeavour  shall  be,  if  he  do  but  desire  to  be  true 
in  his  endeavour.  For  as  God's  power  is  seen  in  a 
man's  wealaiess,  so  is  God's  grace  seen  in  a  man's  in- 
sufficiency, 2  Chron.  xxx.  18—20;  2  Cor.  xii.  9,  10. 
When  we  are  weak,  then  God  in  us  can  be  strong. 
Arid  when  we  in  humility  like  our  services  worst,  then, 
through  Christ,  God  may  be  best  pleased  with  them. 
But,  whatever  you  do,  neglect  not,  nor  absent  your- 
selves from  exercises  of  religion  ;  for  the  weakest  ob- 


THE    christian's    DAILY    WALK.  249 

servances,  where  is  truth,  are  far  more  acceptable 
than  entire  omissions.  Wherefore,  if  as  you  say,  you 
would  not  increase  your  sin,  and  thereby  your  damna- 
tion, be  willing  to  use,  and  to  join  with  others  in  the 
use  of  all  good  means  of  salvation ;  then,  if  you  be  not 
saved,  yet  you  shall  have  the  less  punishment.  But 
you  may  be  assured,  that  if  in  obedience  to  God's 
commandments  you  shall  pray,  hear  the  word,  receive 
the  sacrament,  and  have  communion  and  conversation 
with  those  that  fear  God,  you  shall  be  saved  in  the 
end,  believing  in  Christ  Jesus. 

If  you  do  not  yet  feel  benefit  and  comfort,  when  you 
use  these  means  of  salvation,  according  to  your  desire, 
yet  you  must  w^ait  the  good  hour  both  of  grace  and 
comfort,  even  as  the  impotent  people  did,  w^io  lay 
waiting  for  the  angel's  coming  to  move  the  waters, 
that  they  might  be  healed  of  their  diseases,  at  the  pool 
of  Bethesda,  John  v.  8.  For  if,  w^hen  God  hides  his 
face,  you  will  w^ait  and  look  for  him,  Isa.  viii.  17,  then 
God  will  wait  his  time  to  be  gracious,  and  blessed 
shall  you  be  that  wait  for  him,  Isa.  xxx.  18.  It  may 
be,  it  comes  justly  upon  you,  that  God  should  make 
you  wait  his  leisure,  and  cause  you  to  buy  wisdom 
with  dear  experience,  because  you  did  once  account 
it  an  easy  matter  to  believe  and  repent,  and  therefore 
you  did  not  take  the  first  offers,  but  made  God  wait. 
If  it  were  thus,  yet  despair  not  of  grace:  only  be 
humbled.  For  God  does  not  deal  with  us  after  our 
sins,  nor  reward  us  after  our  iniquities,  Psa.  ciii.  10, 
but  according  to  his  rich  mercy  and  promise,  made  to 
us  in  Christ  Jesus. 


SECT.    8.       FEARS    ARISING     FROM     DOUBTS     OF     GOD's    LOVE 
REMOVED. 

There  are  many,  who  have  true  proofs  that  they 
are  the  chosen  of  God,  and  have  reason  to  think  that 
God  not  only  can,  but  will  do  them  good ;  yet  be- 
cause they  will  deny  that  to  be  bestowed  upon  them, 
and  to  be  in  them,  which  indeed  is,  therefore  they  fear, 


250  THE  christian's  daily  walk. 

and  are  causelessly  disquieted.  I  would  have  such  to 
consider,  first,  whether  they  have  not  in  them  already 
evident  proofs  and  signs  of  God's  effectual  love  to- 
wards them  in  Christ  ?  These  will  acknowledge,  that 
it  is  most  true,  that  if  they  were  sure  God  did  love 
them,  they  should  not  fear ;  but  this  is  all  their  doubt, 
that  God  does  not  love  them. 

(1.)  Doubts  of  God's  love  because  of  afflictions, 
removed. 

Some  give  this  reason  of  their  doubt;  God  has  and 
still  does  severely  afflict  them ;  yea,  ever  since  they 
have  professed  the  name  of  Christ,  they  are  in  some- 
thing or  other  chastened  daily;  insomuch,  that  they 
seem  to  be  in  the  condition  of  those  w^hom  God 
threatened  to  curse  in  every  thing,  they  put  their 
hands  unto,  Deut.  xxviii.  20.  Therefore,  say  they, 
God  does  not  love  us. 

Such  weak  and  inconsiderate  reasonings  are  inci- 
dent to  those  whom  God  truly  loves.  Did  not  the 
holy  men  of  God  reason,  and  conclude  thus?  But 
when  God's  children  do  thus,  it  is  in  their  haste ; 
before  they  are  well  advised  what  they  think  or  say, 
Psa.  xxxi.  22;  cxvi.  11.  And  whence  is  it?  Is  it  not 
from  their  ignorance  and  weakness,  being  carried 
away  by  sense  ?  So  foolish  was  I,  and  ignorant, 
saith  the  prophet,  &c.  Psa.  Ixxiii.  13,  14,  22.  But 
when  they  come  to  themselves,  and  learn  by  God's 
word  and  Spirit,  that  it  is  not  outward  prosperity  will 
make  wicked  men  happy,  neither  is  it  outward  afflic- 
tion that  can  make  a  good  man  miserable ;  then  they 
will  neither  applaud  nor  envy  the  prosperity  of  the 
wicked,  nor  yet  misconstrue,  nor  repine  at  their  own 
afflictions.  For  they  learn,  that  no  man  can  know 
God's  love  or  hatred  by  any  outward  thing,  that  does 
befall  the  sons  of  men  in  this  life,  Eccles.  ix.  1,  &c. 

They  learn,  that  God  does  often  smile  on  his 
enemies,  and  that  he  does  often  frown  upon,  is  angry 
with,  and  does  correct  those  whom  he  dearly  loves, 
even  as  a  father  does  his  children,  Prov.  iii.  12;  Rev. 
iii.  19. 

They  learn  by  the  word  likewise,  that  God  has 


THE    christian's    DAILY    WALK.  251 

excellent  ends  in  all  this,  even  in  respect  of  them,  and 
for  their  good ;  namely,  for  trial  of  their  graces,  for 
prevention  of  sin,  and  to  remove  sin,  by  bringing  them 
to  repentance,  Rom.  vii.  12,  that  they  might  be  made 
partakers  of  his  holiness,  Heb.  xii.  10.  Besides,  here- 
in he  does  much  glorify  himself,  showing  that  he  is 
wonderful  in  counsel,  excellent  in  working,  Isa.  xxviii. 
29;  causing  the  affliction  to  work  for  his  glory,  in  his 
people's  good;  yea,  you  may  learn  by  your  own  expe- 
rience, that  the  child  of  God  in  his  infirmity  and  pas- 
sion, when  he  is  under  the  rod,  may  let  go  his  hold 
of  God ;  yet,  that  God,  in  his  love  and  compassion 
towards  his  people,  will  hold  him  fast  by  his  right 
hand,  and  will  not  leave  him ;  but  will  guide  him  with 
his  counsel,  until  he  receive  him  into  glory,  Psa.  Ixxiii. 
23,  24.  This  is  God's  method  with  his  children; 
wherefore  none  from  hence  has  cause  to  question 
God's  love,  but  rather  to  conclude  it. 

(2.)  Fears  of  the  want  of  grace,  on  account  of 
worldly  prosperity. 

There  are  others,  and  it  may  be  the  same,  when 
tlie  tide  of  affection  is  turned,  who,  because  they  pros- 
per, and  are  not  in  trouble  as  other  men,  conceive 
that  God  does  not  love  them.  For  it  is  said,  As  many 
as  he  loves,  he  rebukes  and  chastens.  Rev.  iii.  19, 
and  he  chastens  every  son  whom  he  receives,  Heb. 
xii.  6. 

See,  a  fearful  and  doubtful  heart  will  draw  matter 
to  feed  its  fears  and  doubts  out  of  any  thing.  But 
know,  God  is  a  wise  and  good  Father;  he  knows  w^hen 
to  strike,  and  when  to  hold  his  hands. 

In  such  cases  as  the  following,  God  does  not  usually 
afflict  his  children  with  his  heavy  rod. 

First,  When  they  are  infants,  babes  in  Christ,  or,  if 
they  be  grown  to  years,  when  they  are  spiritually 
weak  or  sick,  and  cannot  bear  correction,  then, 
though  they  be  froward,  and  deserve  strokes,  God 
does  forbear,  and  is  inclined  rather  to  pity. 

Secondly,  When  they  are  good  children;  that  is, 
when  they  show  that  they  would  please  him,  by  endea- 
vouring to  do  what  they  are  able,  though  it  be  with 


252 


THE    CHRISTIAN  S    DAILY    WALK. 


much  ioiperfection ;  then  God  will  not  strike,  but 
spares  them,  as  a  father  spares  his  only  son,  that 
serves  him,  Mai.  iii.  17. 

Thirdly,  When  forbearance  of  punishment,  and 
when  fruits  and  tokens  of  kindness  will  reclaim  his 
children  from  evil,  and  prove  sufficient  incentives 
unto  good ;  God  in  this  case  also,  like  a  wise  and  lov- 
ing Father,  had  rather  draw  them  by  the  cords  of 
love,  Hosea  xi.  4,  than  drive  them  with  the  lashes  of 
his  displeasure.  Thus  you  see  God  may  love  his 
children,  and  not  be  always  afflicting  them. 

Well,  do  you  prosper?  Then  take  notice  of  God's 
goodness  towards  you  w^ith  thanksgiving  ;  study  and 
endeavour  therefore  to  be  the  more  obedient.  If  you 
cannot,  yet  grieve  because  you  cannot  be  more  thank- 
ful and  more  obedient.  Then,  because  prosperity  has 
made  you  to  be  better,  or  at  least  to  desire  to  be 
better,  hence  you  may  assure  yourselves,  that  your 
prosperity  is  not  given  you  in  wrath,  but  in  love. 
But  take  heed ;  quarrel  not  with  God,  because  he  for- 
bears to  afflict  you ;  either  make  this  use,  that  you  be 
good,  and  amend  without  blows;  or  else  be  sure  the 
more  is  behind. 

(3.)  Doubts  of  God's  love,  from  inward  horrors, 
and  distresses  of  mind,  removed. 

As  the  fore-mentioned  persons  did  question  God's 
love,  from  considerations  taken  from  their  outward 
conditions ;  so  there  are  very  many,  who,  besides 
what  they  conclude  from  outward  crosses,  conclude 
also  from  their  inward  horrors  and  distresses  of  con- 
science, and  from  their  intolerable  perplexities  of  soul, 
that  God  does  not  love  them  ;  they  think  that  their 
distress  is  other,  or  greater  than  the  affliction  of  any 
of  God's  children ;  therefore  they  want  peace,  fearing 
that  God  does  not  love  them. 

Those  to  whom  God  does  bear  special  love,  may 
be  so  far  perplexed  with  inward  and  strange  terrors 
and  discomforts,  that  they  may  think  themselves  to 
be  forsaken  of  God.  Thus  David  complains  :  Will 
the  Lord  cast  oif  for  ever  ?  and  will  he  be  favourable 
no  more  '(  Psa.  Ixxvii.  7,  8,  9.     Yea,  not  only  David, 


THE    christian's    DAILY    WALK.  253 

but  Christ  Jesus  himself,  and  his  church,  did  in  their 
sense  and  feeling,  take  themselves  to  be  forsaken  of 
God,  Matt,  xxvii.  46;  Cant.  v.  6;  Isa.  xlix.  14;  yet 
none  that  are  wise  will  say,  that  these  were  destitute 
of  God's  love,  or  were  ever  quite  forsaken,  though 
never  so  much  perplexed  and  cast  down ;  yet,  in  their 
own  feeling  and  sense,  in  the  agony  of  their  spirits, 
they  did  thus  think  or  speak,  2  Cor.  iv.  8,  9. 

God  has  most  holy  and  blessed  ends,  in  many  times 
leading  and  leaving  his  children  in  such  straits,  that 
they  are  altogether  without  any  sense  of  his  love. 

First,  It  may  be  a  just  correction  of  them,  for  their 
not  showing  love  to  God,  and  because  they  do  in  part 
forsake  him  by  their  sins.  This  is  therefore  to  hum- 
ble them,  and  to  make  them  know  themselves,  and  to 
bring  them  to  repentance.  God  may  be  pacified  to- 
wards them  in  the  main,  yet  for  a  time  show  them  no 
countenance:  as  David,  though  his  anger  was  appeased 
towards  Absalom,  yet  for  a  time  he  would  not  let  him 
see  his  love,  for  he  would  not  let  him  come  into  his 
sight;  that  Absalom  might  be  more  humbled,  and 
might  the  more  detest  his  sin,  2  Sam.  xiv.  24. 

Secondly,  God  exercises  his  beloved  ones  with 
many  fears,  horrors,  and  doubts,  to  prevent  that 
spiritual  pride  which  else  would  be  in  them,  and  that 
self-sufficiency  which  else  they  would  conceive  to  be 
in  themselves.  If  they  should  always  have  a  sense  of 
inward  and  spiritual  comforts,  and  should  not  some- 
times have  pricks  in  the  flesh,  and  bufletings  of  Satan, 
they  would  be  exalted  above  measure,  and  would  be 
something  in  themselves,  in  their  own  opinion,  2  Cor. 
xii.  7.  But  when  there  is  such  difficulty  in  getting  and 
keeping  of  grace  and  comfort,  and  when  they  find 
what  need  they  have  of  both,  and  how  neither  can  be 
had  but  from  God,  in  and  by  Christ,  it  will  make  them 
empty  themselves  of  all  things  in  themselves,  that  they 
may  be  something  in  Christ.  And  then,  when  they 
have  grace  and  comfort,  they  will  acknowledge  them- 
selves to  be  beholden  to  God  for  the  same. 

Thirdly,  God  withholds  from  his  children,  the  sense 
of  his  favour  to  try  the  sincerity  and  truth  of  their 

22 


254  THE  christian's  daily  walk. 

sole  dependence  on  him  ;  trying,  whether,  because 
God  seems  to  forsake  them,  they  will  forsake  him; 
whether,  like  king  Joram,  they  will  say.  Why  shall 
they  wait  upon  God  any  longer?  2  Kings  vi.  33;  and 
whether  they  will,  with  Saul,  betake  them  to  unlaw- 
ful means  of  help,  1  Sam.,  xxviii.  6,  7.  Or  whether, 
on  the  other  side,  they  will  say,  with  Job  and  David, 
Though  God  kill  us,  or  forget  us,  yet  we  will  trust  in 
him,  hope  in  him,  and  praise  him.  Job  xiii.  15;  Psa. 
xlii.  9,  11,  who,  they  are  persuaded,  is,  and  will  show 
himself  to  be,  the  health  of  their  countenance,  and 
their  God.  God  uses  to  leave  his  children,  as,  in 
another  case,  he  left  Hezekiah,  to  try  them,  and  to 
know  what  is  in  their  hearts,  2  Chron.  xxxii.  31. 

Fourthly,  God  withdravi^s  himself  for  a  time,  that 
they  may  learn  to  esteem  more  highly  of  his  favour, 
and  to  desire  it  more,  when  by  the  want  of  it,  they 
find  by  experience,  what  a  hell  it  is  to  be  without  it; 
and  that  they  may  be  more  thankful  for  it,  and  be 
more  careful,  by  studying  to  please  God,  to  keep  it 
when  they  have  it.  This  holy  use,  David  and  the 
church  made  of  God's  forsaking  them,  as  they  thought, 
for  a  time,  Psa.  Ixxx.  18,  19;  Cant.  iii.  2,  5,  6;  ii.  7; 
viii.  4.  It  made  them  seek  more  diligently  after  God, 
promising  that  if  he  would  turn  to  them,  they  would 
not  go  back  from  him ;  resolving,  by  his  grace,  to 
cleave  more  closely  unto  him. 

But  know  this  to  your  comfort,  when  God  most 
withdraws  himself  and  forsakes  you,  it  is  but  in  part, 
in  appearance  only,  and  but  for  a  time.  He  may,  for 
the  cause  before  mentioned,  turn  away  his  face,  and 
forbear  to  show  his  loving  countenance;  but  he  will 
not  take  his  loving-kindness  utterly  from  you,  nor 
suffer  his  faithfulness  to  fail,  Psa.  Ixxxix.  32 — 34. 
What  God  said  to  his  afflicted  church,  that  he  saith 
to  every  afflicted  member  thereof:  For  a  small  moment 
have  I  forsaken  fhee:  but  with  great  mercies  will  I 
gather  thee.  In  a  little  wrath  have  I  hid  my  face 
from  thee  for  a  moment ;  but  with  everlasting  kind- 
ness will  I  have  mercy  on  thee,  saith  the  Lord  thy 
Redeemer,  Isa.  liv.  7,  8.     Hence  it  is  that  in  your 


THE  Christiana's  daily  walk.  255 

greatest  extremities,  your  faith  and  hope  shall  secret- 
ly, though  you  feel  not  their  work,  preserve  you  from 
utter  despair.  As  it  was  with  David,  and  with  our 
blessed  Saviour,  Psa.  xxii.  1,  who,  although  these 
words  of  theirs  to  God,  Why  hast  thou  forsaken  me, 
argue  fear,  and  want  of  sense  of  God's  love  ;  yet  these 
words,  My  God,  my  God,  do  argue  a  secret  alli- 
ance and  hope.  Matt,  xxvii.  46. 

(4.)  Doubts  of  God's  love  on  account  of  extraordi- 
nary afflictions,  removed. 

And  whereas  you  say,  that  no  man's  gri^^f  or 
troubles  are  like  yours,  partly  by  reason  of  outward 
afflictions,  and  partly  by  inward  temptations  and  dis- 
tresses, give  me  leave  to  deal  plainly  with  you,  it  is  a 
foolish  and  a  false  speech.  Talk  with  a  thousand 
thus  troubled,  they  will  also  say  thus :  No  man's  case 
was  ever  as  mine  is,  nor  as  bad.  Will  any  that  have 
but  common  sense,  think  this  to  be  true  ?  Most  of 
these  must  needs  be  deceived.  You  feel  your  own 
distresses,  but  you  cannot  fully  know  what  another 
feels. 

If  you  would  rightly  look  into  the  distresses  of 
others,  who  were  better  than  yourselves,  as  they  are 
recorded  in  Scripture,  you  w^ould  not  think  thus.  As 
for  outward  afflictions,  upon  whom  did  God  ever  lay 
his  hand  more  heavy  than  on  his  servant  Job  ?  Job  i. 
Had  not  Paul  also  his  trouble  without,  of  all  sorts, 
and  terrors  within,  &c.  2  Cor.  xi.  23 — 33.  And,  if 
you  consider  sorrows,  fears,  and  distresses  of  all  sorts, 
were  yours  such  as  David's  were,  or  more  than  his  ? 
I  pray,  what  mean  these,  and  many  more  such 
speeches?  My  bones  are  vexed;  my  soul  is  vexed. 
But  thou,  O  Lord,  how  long? — I  am  weary  with 
my  groaning. — Mine  eye  is  consumed  with  grief,  it 
waxes  old,  Psa.  vi.  2,  3,  6,  7.  Why  standest  thou  afar 
off,  O  Lord?  Why  hidest  thou  thyself  in  time  of 
trouble  ?  Psa.  x.  1.  How  long  wilt  thou  forget  me, 
O  Lord;  for  ever?  How  long  w^ilt  thou  hide  thy  face 
from  me?  Psa.  xiii.  I.  I  am  poured  out  like  water, 
and  all  my  bones  are  out  of  joint.  My  heart  is  like 
wax,  it  is  melted  in  the  midst  of  my  bowels.     My 


256 

strength  is  dried  up  like  a  potsherd;  my  tongue  cleave? 
to  my  jaws,  and  thou  hast  brought  me  to  the  dust 
of  death,  Psa.  xxii.  14,  15.  My  bones  waxed  old, 
through  my  roaring  all  the  day.  For  day  and  night 
thy  hand  was  heavy  upon  me,  Psa.  xxxii.  3,  4.  There 
is  no  soundness  in  my  flesh  because  of  thine  anger, 
neither  is  there  any  rest  in  my  bones,  because  of  my 
sin.  Mine  iniquities,  that  is,  the  punishment  of  mine 
iniquities,  are  gone  over  my  head,  they  are  too  heavy 
for  me,  Psa.  xxxviii.  3,  4.  Thus,  and  much  more, 
does  he  complain:  I  am  weary  of  my  crying,  my 
throat  is  dry.  Mine  eyes  fail  while  I  wait  for  my 
God,  Psa.  Ixix.  3.  So  Asaph,  My  sore  ran,  and  ceased 
not,  my  soul  refused  to  be  comforted,  Psa.  Ixxvii.  2. 

What  think  you  now  ?  Were  not  Job,  Paul,  and 
David,  in  God's  love  and  favour,  notwithstanding  all 
this  ?  It  may  be,  you  will  reply.  However  the  matter 
of  their  trouble  might  be  greater  than  yours,  yet  they 
could  remember  God,  they  could  pray  to  him,  they 
had  faith  and  confidence  in  God  in  their  distresses,  all 
which  you  want ;  therefore  herein  your  case  is  worse 
than  theirs. 

Consider  yourselves  w^ell,  I  speak  only  to  you  that 
are  truly  humbled  for  sin,  and  it  is  to  be  hoped  that 
in  some  measure  you  shall  find  the  like  grace,  faith, 
and  confidence  in  you,  as  was  in  them ;  if  you  see  it 
not,  be  grieved  for  the  want  thereof;  endeavour  to  do 
as  you  see  they  did  in  their  distresses,  only  be  not 
discouraged,  and  all  shall  be  well.  But  take  notice,  I 
pray  you,  that  sometimes  David  neither  did,  nor  could 
pray,  as  he  conceived  of  his  own  prayer,  any  other- 
wise than  in  roaring  and  complaining,  at  which  time, 
he  saith  he  kept  silence,  Psa.  xxxii.  3.  But  when  he 
could  confess  his  sins,  and  pray,  then  he  had  some 
apprehension  that  God  had  forgiven  him  his  sin,  Psa. 
xxxii.  5;  and  for  all  Asaph's  remembering  of  God,  yet 
even  then  he  was  troubled,  and  his  spirit  was  over- 
whelmed, and  he  saith,  his  soul  refused  comfort,  Psa. 
Ixxvii.  2,  3 ;  and  David  saith  unto  God,  When  wilt 
thou  comfort  me '?  Psa.  cxix.  82.  I  grant,  it  was  his 
fault,  yet  it  was  such  a  fault  as  was  incident  to  one 


THE    christian's    DAILY    WALK.  257 

beloved  of  God.  Moreover,  I  deny  not  that  Job  and 
David  had  faith  and  hope  in  God ;  but  these  graces  in 
them  were  oftentimes  overclouded  with  unbelief  and 
distrust ;  as  appears  in  their  various  passionate  excla- 
mations ;  at  which  times  their  faith  appeared  to  others 
in  their  good  speeches  and  actions,  rather  than  to 
themselves.  And  the  Psalmist  confesses,  that  those 
his  faithless  complaints  were  in  his  haste,  and  from 
his  infirmities,  Psa.  xxxi.  22;  Ixxvii.  10. 

How  say  you  now  ?  Is  it  not  thus  with  you  ?  Are 
you  not  like  others  of  God's  children,  off  and  on,  up 
and  down?  You  would  pray  and  cannot ;  you  would 
believe,  but,  as  you  think,  cannot;  you  would  have 
comfort,  but  cannot  feel  it.  Only  you  feel  a  secret 
support  now  and  then ;  and  now  and  then,  you  see 
and  feel  a  glimpse  of  God's  light  and  comfort ;  for 
which  you  must  be  thankful,  which  you  must  cherish 
by  all  means,  and  with  which  you  must  rest  contented, 
waiting  until  God  give  you  more. 

You  should  know  and  consider,  that  this  is  an  old 
device  of  Satan,  to  make  you  believe  that  your  case 
is  worse,  or  at  least  much  different  from  the  case  of 
any  others,  because  he  knows  that  while  he  fixes 
this  upon  your  mind,  no  common  remedy,  which  did 
cure  and  comfort  others,  can  cure  and  comfort  you. 
For  you  wall  still  ask,  Was  ever  any  as  I  am  ?  And 
if  God's  ministers  and  people  cannot  say,  yea;  and 
that  such  an  instruction,  and  such  a  promise  in  tlie 
word  did  help  him;  then  you  conclude  that  you  are 
incurable. 

But,  last  of  all,  let  it  be  supposed  that  your  case  is 
worse  than  any  body's  else,  is  there  not  a  sovereign 
balm  in  God's  word,  Jer.  viii.  22,  a  catholicon,  or  uni- 
versal remedy,  that  will  heal  all  spiritual  diseases'? 
God's  word  is  like  himself,  to  a  believer,  an  omnipo- 
tent word,  Mark  ix.  23.  Is  any  thing  too  hard  for 
the  Lord?  Gen.  xviii.  14.  Neither  is  there  any  spiritual 
disease  too  hard  for  his  word  and  Spirit  to  cure. 
When  Christ  healed  the  people  with  his  word,  did  it 
not  heal  even  such  as  were  never  known  to  be  cured 
before  ? 

22*' 


258  THE    CHILISTIAN  S    DAILY    WALK. 

They  made  no  question,  whether  he  cured  the  same 
before.  Indeed,  Martha  failed  in  this;  for  she  said  of 
her  brother  Lazarus,  being  dead.  Lord,  he  stinketh,  for 
he  has  been  dead  four  days,  John  xi.  39,  40 ;  she  con- 
ceived her  brother's  case  to  be  desperate,  and  that 
none  in  his  state  could  be  restored  to  life.  But  Christ 
blamed  her  for  want  of  faith ;  and  by  his  word  he  as 
easily  raised  Lazarus  from  being  dead  so  long,  as  he 
cured  Peter's  wife's  mother,  when  only  sick  of  a  fever, 
Mark  i.  3L 

It  is  not  the  greatness  of  any  man's  distress  what- 
ever, that  can  hinder  from  help  and  comfort;  but  only, 
as  then  in  curing  men's  bodies,  so  now  in  curing  and 
comforting  men's  souls,  nothing  hinders  the  cure,  but 
the  greatness  of  unbelief  in  the  party  to  be  cured, 
Mark  vi.  5,  6;  for  all  things  are  possible  to  him  that 
believes,  Mark  ix.  23. 

You  will  yet  reply,  Indeed,  here  lies  the  difficulty, 
in  unbelief. 

Well,  be  it  so.  If  unbelief  be  your  disease  and 
trouble,  do  you  think  that  God  cannot  cure  you  of  un- 
belief, as  well  as  of  any  other  sin?  But  know,  that 
if,  with  the  poor  man  in  the  gospel,  you  feel  your  un- 
belief, and  complain  of  it,  and  confess  it  unto  God, 
saying.  Lord,  I  have  cause  to  believe ;  Lord,  I  do,  I 
would  believe,  help  thou  my  unbelief,  Mark  ix.  24;  if 
you  also  will  wait  until  God  give  you  power  to  believe, 
and  to  enjoy  comfort  in  believing,  for  faith  makes  no 
haste  ;  this  is  both  to  believe  in  truth,  and  is  a  certain 
means  to  increase  in  believing. 

Wherefore  let  not  Satan,  nor  yet  a  fearful  heart, 
make  you  to  judge  your  case  to  be  desperate  and 
I'emediless,  either  in  respect  of  God's  power  or  will, 
though  you  are  yet  in  distress,  and  feel  in  you  much 
fear  and  unbelief.  Seek  to  God,  and  with  patience 
wait  the  good  time  of  deliverance  and  comfort ;  and 
in  due  time,  you  shall  have  help  and  comfort,  as  well 
as  others. 

(5.)  Doubts  of  God's  love,  because  prayers  are  not 
answered,  removed. 

There  are  yet  some,  that  fear  God  does  not  love 


THE    CHRISTIAiSj's    DAILY    WALK.  259 

them,  because  they  have  prayed  often  and  much :  but 
God  has  rejected  their  prayers,  and  not  answered 
them. 

There  are  many  just  causes,  why  God  may  reject, 
or  at  least  not  grant  your  prayers ;  and  yet  may  love 
your  persons. 

For,  first,  It  may  be  you  ask  amiss,  either  asking 
things  unlawful,  or  asking  things  inconvenient  for  the 
present,  or  in  asking  to  have  good  things,  temporal, 
or  spiritual,  in  that  quantity  and  degree,  which  God 
does  not  see  fit  for  you  as  yet;  or  you  ask  good  things 
to  an  ill  end,  as  to  satisfy  some  lust,  as  pride,  volup- 
tuousness, covetousness,  &c,,  James  iv.  3.  Or,  lastly 
though  you  failed  in  neither  of  the  former,  yet  you 
failed  in  this,  you  were  doubtful,  you  did  not  ask  in 
faith,  you  did  not  believe  you  should  have  the  things 
so  asked ;  whosoever  thus  fails  in  asking,  let  them  not 
think  to  receive  any  thing  in  favour  from  the  Lord, 
James  i.  6,  7.  And  it  is  a  fruit  of  God's  love,  when 
he  does  not  answer  prayers  so  made;  for  it  will  cause 
you  to  seek  him  and  to  pray  to  him  in  a  better  manner, 
that  you  may  be  heard. 

Secondly,  God  does  many  times  in  love  and  mercy 
hear  his  children's  prayers,  when  they  think  he  does 
not.  God  hears  prayers  many  ways ;  you  must  ob- 
serve this,  else  you  will  judge  that  he  does  not  hear 
your  prayers,  when  yet  indeed  he  does.  Sometimes, 
yea,  always  when  it  is  good  for  you,  he  gives  the  very 
thing  which  you  pray  for.  Sometimes  he  gives  not 
that  thing  which  you  ask ;  but  something  much  better. 
As,  when  you  ask  earthly  and  temporal  good  things, 
he  grants  them  not,  but  instead  thereof  gives  you 
things  spiritual  and  eternal;  likewise,  when  you  ask 
grace  in  some  special  degree,  such  as  joy,  or  comfort 
in  God,  or  the  like,  it  may  please  him  not  to  let  it 
appear  that  he  gives  the  same  unto  you  ;  but  instead 
thereof,  he  does  enlarge  your  desires,  and  he  gives 
humility  and  patience,  to  wait  his  leisure,  which  will 
do  you  more  good  than  that  which  you  prayed  for. 
So,  likewise,  when  you  pray  that  God  would  free  you 
from  such  a  temptation ;  God  does  not  always  rid  and 


260  THE  christian's  daily  walk. 

ease  you  of  it ;  but  be,  instead  thereof,  gives  you 
strength  to  withstand  it,  and  keeps  you,  that  you  are 
not  overcome  by  it.  Thus  Christ  was  heard  in  that  he 
feared,  Heb.  v.  7  ;  so  he  said  to  the  apostle,  My  grace 
is  sutlicient  for  thee,  2  Cor.  xii.  9;  which  is  better  than 
to  have  your  particular  request.  For  now  God's 
power  is  seen  in  your  w^eakness,  and  God  has  the 
glory  of  it;  and  you  hereby  have  experience  of  God's 
power,  which  experience  is  of  excellent  use. 

Likewise  you  may  desire  to  have  such  or  such  a 
cross  or  affliction  removed;  yet  God  may  suffer  the 
cross  to  remain  for  a  time,  but  he  gives  you  strength 
and  patience  to  bear  it ;  wisdom  and  grace  to  be  less 
earthly,  and  more  heavenly-minded  by  reason  of  it. 
There  was  never  any,  that,  with  an  humble  and  holy 
heart,  made  lawful  requests,  according  to  the  will  of 
Christ,  believing  he  should  be  heard,  but,  though  he 
were  a  man  of  many  failings  in  himself,  and  did  dis- 
cover many  w^eaknesses  in  his  prayer,  was  heard  in 
that  he  prayed,  either  in  what  he  asked  of  God  or  in 
what  he  should  rather  have  asked ;  either  in  the  very 
thing,  or  in  a  better. 

I  would  have  you  therefore  leave  objecting,  and 
questioning  whether  God  loves  you  ;  consider  this : 
has  he  not  loved  you,  who  has  given  his  only  begotten 
Son  for  you  and  to  you,  John  iii.  16  ;  who  has  washed 
you  in  his  blood.  Rev.  i.  5 ;  having  given  him  to  die 
fur  your  sins,  and  to  rise  again  for  your  justification, 
Rom.  iv.  25 ;  and  has  hereby  translated  you  into  the 
kingdom  of  his  dear  Son,  Col.  i.  13;  having  also 
given  unto  you  to  believe  in  his  name,  Phil.  i.  29  ; 
hereby  making  you  his  children,  inheritors  with  the 
saints  in  light?  Col.  i.  12.  What  greater  sign  can 
there  be  of  the  love  of  God  towards  you  ;  and  what 
belter  evidence  can  you  have  of  God's  love  in  justify- 
ing you,  than  the  evidence  of  your  faith,  Heb.  xi.  1, 
whereby  you  are  justified  ?  Rom.  iii.  28. 

(6.)  A  removal  of  false  fears,  from  the  deficiency 
or  weakness  of  faith. 

All  men  will  grant,  that  if  they  were  sure  they  had 
faith,  they  should  not  doubt  of  their  justification,  nov 


THE    christian's    DAILY    WALK.  261 

of  God's  love  to  them  in  Christ.  But  many  doubt  that 
they  have  no  faith,  or  if  they  have  any,  it  is  so  little, 
that  it  cannot  be  sufficient  to  carry  them  through  all 
oppositions  to  the  end,  unto  salvation. 

If  you  have  any  faith,  though  no  more  than  as  a 
grain  of  mustard-seed,  you  should  not  fear  your  final 
estate,  nor  yet  doubt  of  God's  love ;  for  it  is  not  the 
great  quantity  and  measure  of  faith  that  saves;  but  the 
excellent  property  and  use  of  faith,  though  never  so 
small ;  Luke  xvii.  6.  For  a  man  is  not  saved  by  the 
worth  of  his  faith,  by  which  he  believes ;  but  by  the 
worth  of  Christ,  the  person  on  whom  he  believes.  Now 
the  least  true  faith  does  apprehend  Christ  entirely,  to 
all  the  purposes  of  salvation;  even  as  a  little  hand  may 
hold  a  jewel  of  infinite  worth,  as  well,  though  not  so 
strongly,  as  a  larger.  The  least  infant  is  as  truly  a 
man,  as  soon  as  ever  it  is  endued  with  a  reasonable 
soul,  as  afterward,  when  it  is  able  to  show  forth  the 
operations  of  it,  though  not  so  strong  a  man ;  even  so 
it  is  in  the  state  of  regeneration.  Now  you  should 
consider,  that  God  has  babes  in  Christ,  as  well  as  old 
men,  1  John  ii.  12;  feeble-minded  as  well  as  strong; 
sick  children  as  well  as  healthy,  in  his  family,  1  Thess. 
v.  14  ;  Rom.  xiv.  1,  xv.  1.  And  those  that  have  least 
strength,  and  are  weakest,  of  whom  the  Holy  Ghost 
saith,  they  have  a  little  strength,  in  comparison,  yet 
they  have  so  much  as,  through  God,  will  enable  them 
in  the  time  of  greatest  trials,  to  keep  God's  word,  and 
that  they  shall  not  deny  Christ's  name.  Rev.  iiii  8.- 
Also  know,  God,  like  a  tender  father,  does  not  cast 
off  such  as  are  httle,  feeble,  and  weak,  but  has  given 
special  charge  concerning  the  cherishing,  supporting, 
and  comforting  of  these  more  than  others,  1  Thess.  v. 
14.  And  Christ  Jesus  will  confirm  and  increase,  and 
not  quench,  the  least  spark  of  faith.  Matt.  xii.  20. 

This  which  I  have  said  in  commendation  of  little 
faith,  is  only  to  keep  him  that  has  no  more  from  des- 
pair. Let  none  hereby  please  or  content  himself  with 
his  little  faith,  not  striving  to  grow,  and  to  be  strong 
in  faith.  If  he  do,  it  is  to  be  feared  that  he  has  none 
at  all ;  or  if  he  have,  yet  he  must  know  that  he  will 


262  THE  christian's  daily  walk. 

have  much  to  do  to  live,  when  he  has  no  more  than 
can  keep  Hfe  and  soul  together,  and  his  life  will  be 
very  unprofitable  and  uncomfortable,  in  comparison 
of  him  that  has  a  strong  faith. 


SECT.    9.       REASONS    WHY    CHRISTIANS     THINK     THEY     HAVE 
NO    FAITH,    CONSIDERED. 

But  you  will  say,  (1.)  you  are  so  full  of  iears  and 
doubtings;  (2.)  you  are  so  fearful  to  die,  and  to  hear 
of  coming  to  judgment;  and  (3.)  you  cannot  feel  that 
you  have  faith,  you  cannot  feel  joy  and  comfort  in 
believing,  therefore  you  fear  you  have  no  faith. 

First,  If  you,  having  so  sure  a  word  and  promise, 
do  yet  doubt  and  fear  so  much  as  you  say,  it  is  your 
great  sin,  and  I  must  blame  you  now,  in  our  Saviour's 
name,  as  he  did  his  disciples  then,  saying,  Why  are 
ye  fearful,  why  are  ye  doubtful,  O  ye  of  little  faith  ? 
Matt.  viii.  26.  But,  to  your  reformation  and  comfort, 
observe  it,  he  does  not  argue  them  to  be  of  no  faith, 
but  only  of  little  faith,  saying,  O  ye  of  little  faith. 
Matt.  xiv.  31.  Thus  you  see  that  some  fears  and 
doubtings  do  not  argue  no  faith. 

Secondly,  Concerning  fear  of  death  and  judgment, 
some  fear  does  not  exclude  all  faith.  Many  from  their 
natural  constitution  are  more  fearful  of  death  than 
others.  Yea,  pure  nature  will  startle  and  shrink  to 
think  of  the  separation  of  two  so  near,  so  ancient,  and 
such  dear  friends  as  the  soul  and  body  have  been. 
Good  men,  such  as  David  and  Hezekiah,  have  showed 
their  unwillingness  to  die.  And  many,  upon  a  mistake, 
conceiving  the  pangs  and  pains  of  death  in  the  parting 
of  the  soul  and  body  to  be  most  torturing  and  unsuf- 
ferable,  are  afraid  to  die.  Whereas  unto  many,  the 
nearer  they  are  to  their  end,  the  less  is  their  extremity 
of  pain;  and  very  many  go  away  in  a  quiet  swoon, 
without  pain. 

And  as  for  being  moved  with  some  fear,  at  the 
thought  of  the  day  of  judgment;  who  can  think  of 
that  great  appearance,  before  so  glorious  a  Majesty, 


THE    christian's    DAILY    WALK.  263 

such  as  Christ  shall  appear  in,  Matt.  xvi.  27,  to 
answer  for  all  the  things  he  has  done  in  his  body, 
without  trembling?  2  Cor.  v.  10,  11.  The  apostle 
calls  the  thoughts  thereof  "the  terrors  of  the  Lord." 
Indeed,  to  be  perplexed  with  the  thoughts  of  the  one 
or  the  other,  argues  imperfection  of  taith  and  hope, 
but  not  an  utter  absence  of  either. 

You  have  other  and  better  things  to  do  in  this  case, 
than  to  make  such  dangerous  conclusions,  viz.  that 
you  have  no  faith,  &c.,  upon  such  weak  grounds. 
You  should  rather,  when  you  feel  this  over-fearfulness 
to  die  and  come  to  judgment,  labour  to  find  out  the 
ground  of  your  error,  and  study  to  endeavour  to 
reform  it. 

Unwillingness  to  die,  may  proceed  from  these 
causes: 

First,  From  too  high  an  estimation  of,  and  too 
great  a  love  to  earthly  things  of  some  kind  or  other; 
which  makes  you  afraid,  and  unwilling  to  part  with 
them. 

Secondly,  You  may  be  unwilling  to  die,  because  of 
ignorance  of  the  superabundant  and  inconceivable  ex- 
cellencies of  the  happiness  of  saints  departed,  w^hicb 
if  you  knew,  you  would  be  willing. 

Thirdly,  Fear  of  death  and  coming  to  judgment, 
does,  for  the  most  part,  rise  from  a  conscience  fearful 
of  the  sentence  of  condemnation,  being  without  assur- 
ance, that  when  they  die  they  shall  go  to  heaven. 

Wherefore  if  you  would  be  free  from  troublesome 
fear  of  death  and  judgment,  learn, 

(1.)  To  think  meanly  and  basely  of  the  world,  in 
comparison  of  those  better  things,  provided  for  them 
that  love  God;  and  use  all  the  things  of  the  world 
accordingly,  without  setting  your  heart  upon  them, 
Psa.  Ixii.  10,  as  if  you  used  them  not,  1  Cor.  vii. 
29 — 31.  (2.)  While  you  live  here  on  earth,  take 
yourselves  aside  often  in  your  thoughts  from  the  cures 
and  business  of  the  world,  and  enter  into  heaven,  and 
contemplate  deeply  the  joys  thereof.  (3.)  Give  ail 
diligence  to  make  your  calling  and  election,  and  right 
unto  heaven,  sure  to  yourselves,  2  Peter  i.   10,  11: 


264  THE  christian's  daily  walk. 

but  let  me  give  you  this  needful  item,  that  you  be 
willing  and  ready  to  judge  it  to  be  sure,  when  it  is 
sure,  and  when  you  have  cause  so  to  judge.  Let  your 
care  be  only,  through  faith  in  Christ  Jesus,  to  live  well, 
joining  unto  faith,  virtue,  &c.,  and  you  cannot  but  die 
well,  2  Peter  i.  5.  Death  at  first  appearance,  like  a 
serpent,  seems  terrible;  but  by  faith,  you  may  see  this 
serpent's  sting  taken  out,  which  when  you  consider, 
you  may,  for  your  refreshnient,  receive  it  into  your 
bosom.  The  sting  of  death  is  sin,  the  strength  of  sin 
is  the  law,  1  Cor.  xv.  55,  56;  but  the  law  of  the  spirit 
of  life  in  Christ  has  freed  you  from  the  law  of  sin  and 
death,  Rom.  viii.  2.  I  confess,  that  when  you  see 
this  pale  horse,  death,  approaching,  it  may  cause 
nature  to  shrink,  but  when  you  consider  that  his 
errand  is  to  carry  you  with  speed  to  your  desired 
home,  unto  a  state  of  glory,  how  can  you  but  desire 
he  should  remove  you  out  of  this  vale  of  misery,  that 
mortality  might  be  swallowed  up  of  life?  2  Cor.  v.  4. 

If  you  would  do  this  in  earnest,  you  w^ould  be  so  fai 
from  fearing  death,  that  you  would,  if  it  were  put  to 
your  choice,  with  the  apostle,  choose  to  be  dissolved, 
and  to  be  with  Christ,  which  is  the  best  of  all,  Phil.  i. 
23;  and  so  far  from  fearing  the  day  of  judgment,  you 
would  love  and  long  for  Christ's  appearing,  2  Tim. 
iv.  8;  waiting  with  patience  and  cheerfulness,  when 
your  change  shall  be.  Job  xiv.  14.  Endeavour  to 
follow  these  directions;  then,  if  you  cannot  prevent 
those  fears,  and  conquer  them  as  you  would,  yet  be 
not  discouraged,  for  fears  and  doubts  in  this  kind  do 
flow  many  times  from  strength  of  temptations,  rather 
than  from  w^eakness  of  faith. 

Moreover,  what  if  you  cannot  attain  to  so  high  a 
pitch  in  your  faith  as  Paul  had,  are  you  so  ambitious 
that  no  other  degrees  of  faith  shall  satisfy  you?  Or 
are  you  so  foolish,  as  thence  to  conclude  that  you 
have  no  faith  ? 

Thirdly,  Whereas  you  say,  you  are  without  feeling, 
therefore  you  fear  you  have  no  faith;  I  acknowledge 
that  want  of  a  feeling  sense  of  God's  favour,  is  that 
which  does  more  trouble  God's  tender-hearted  chil- 


DAILY    WALK.  265 

dren,  and  make  them  more  doubt  of  God's  love,  and 
of  their  justification,  than  any  thing  else;  whereas  I 
know  nothing  that  gives  them  less  cause. 

(1.)  In  what  true  faith  consists. 

For  first.  What  do  you  mean  by  feeling?  If  you 
mean  the  enjoyment  of  the  things  promised,  and  hoped 
for,  by  inward  sense;  this  is  to  overthrow  the  nature, 
and  put  an  end  to  the  use  of  faith  and  hope.  For  faith 
is  the  substance  of  things  hoped  for,  and  the  evidence 
of  things  not  seen,  Heb.  xi.  1.  And  the  apostle  saith, 
Hope  that  is  seen,  is  not  hope,  Rom.  viii.  24.  Indeed, 
faith  gives  a  present  being  of  the  thing  promised  to 
the  believer,  but  it  is  a  being,  not  in  sense,  but  in  hope 
and  assured  expectation  of  the  thing  promised:  where- 
fore the  apostle,  speaking  of  our  spiritual  conversation 
on  earth,  saith,  We  walk  by  faith,  not  by  sight,  2  Cor. 
V.  7.  These  two,  faith  and  feeling,  are  opposite  one 
to  the  other  in  this  sense;  for  when  we  shall  live  by 
sight  and  feeling,  then  we  shall  cease  to  live  by  faith. 

(2.)  The  difference  betv/een  faith  and  assurance. 

Secondly,  If  by  feeling  you  mean  a  joyous  and 
comfortable  assurance  that  you  are  in  God's  favour, 
and  that  you  shall  be  saved,  and  therefore,  because  you 
want  this  joyous  assurance,  you  think  you  have  no 
faith,  you  must  know  this  is  a  false  conclusion. 

For  faith,  whereby  you  are  saved  and  brought  into 
a  state  of  grace,  and  this  comfortable  assurance  that 
you  are  in  a  state  of  grace  and  shall  be  saved,  differ 
much  from  each  other.  It  is  true,  assurance  is  an 
efiect  of  faith.  Yet  it  is  not  inseparable  from  the  very 
being  of  faith,  at  all  times.  For  you  may  have  saving 
faith,  yet  at  sometimes  be  without  the  comfortable 
assurance  of  salvation. 

To  believe  in  Christ  to  salvation  is  one  thing,  and  to 
know  assuredly  that  you  shall  be  saved  is  another. 
For  faith  is  a  direct  act  of  the  reasonable  soul,  receiv- 
ing Christ,  and  salvation  offered  by  God  with  him. 
Assurance  rises  from  a  reflex  act  of  the  soul,  namely, 
when  the  soul  by  self-inquiry,  and  the  help  of  God's 
Spirit,  can  witness  that  it  has  the  afore-mentioned 
grace  of  faith,  whereby  it  can  sav.  I  know  that  I 

23 


266  THE  christian's  daily  walk. 

believe  in  Christ  Jesus;  and  I  know  that  the  promises 
of  the  gospel  belong  unto  me.  The  holy  Scriptures 
are  written  for  both  these  ends,  that  first  faith,  and 
then  assurance  of  faith  and  hope  should  be  wrought  in 
men.  These  things  are  written,  saith  John  in  his 
gospel,  that  ye  might  believe,  that  Jesus  is  the  Christ, 
the  Son  of  God,  and  that  believing  ye  might  have 
life  through  his  name,  John  xx.  31.  Again,  these  things 
have  I  written,  saith  the  same  apostle  in  his  Epistles, 
to  ye  who  believe  on  the  name  of  the  Son  of  God, 
that  ye  may  know  that  ye  have  eternal  life,  and 
that  ye  may  believe,  that  is,  continue  to  believe,  and 
increase  in  believing,  on  the  name  of  the  Son  of  God, 
1  John  V.  13. 

A  man  is  saved  by  faith,  but  has  comfort  in  hope  of 
salvation  by  assurance;  so  that  the  being  of  spiritual 
life,  in  respect  of  us,  does  subsist  in  faith,  not  in  assur- 
ance and  feeling.  And  that  is  the  strongest  and  most 
approved  faith,  which  cleaves  to  Christ,  and  to  his 
promises,  and  rests  upon  his  truth  and  faithfulness, 
without  the  help  of  feeling.  For,  although  assurance 
gives  unto  us  a  more  evident  certainty  of  our  good 
estate,  yet  faith,  even  without  this,  will  certainly  pre- 
serve us  in  this  good  estate,  whether  we  be  assured 
or  not. 

Hence  it  is,  that  although  reason,  as  it  is  now  cor- 
rupt, will  still  be  objecting,  and  will  be  satisfied  with 
nothing  but  what  it  may  know  by  sense,  John  iii.  4 ; 
yet  faith,  even  above  and  against  sense,  and  all  natu- 
ral reasoning,  Rom.  iv.  19,  20,  from  a  reverence  to 
God's  command,  who  bids  to  believe  and  trust  in  him, 
and  a  persuasion  of  the  truth  and  goodness  of  the  pro- 
mises will  give  credit  unto,  and  rest  upon  the  bare, 
naked  divine  witness  of  the  w^ord  of  God,  for  his  sake 
that  does  speak  it,  Heb.  xi.  8,  11. 

Secondly,  There  is  a  certainty  of  evidence;  namely, 
when  the  thing  believed  is  not  only  said  to  be  true 
and  good,  but  a  man  does  find  it  so  to  be  by  sense  and 
experience,  and  is  so  evident  to  man's  reason,  convino 
ing  it  by  force  of  argument,  taken  from  the  causes, 
effects,  properties,  signs,  and  the  like,  that  it  has  no- 


THE    christian's    DAILY    WALK.  267 

thing  to  object  against  the  thing  proposed  to  be  belie- 
ved. The  certainty  of  adherence  is  the  certainty  of 
faith.  The  certainty  of  evidence  is  the  certainty  of 
assurance. 

This  certainty  of  assurance  and  evidence  is  of  ex- 
cellent use,  for  it  makes  the  Christian  fruitful  in  good 
works,  and  does  fill  him  fuUof  joy  and  comfort:  there- 
fore it  must  by  all  means  be  sought  after,  yet  it  is  not 
of  itself  so  strong,  nor  so  constant,  nor  so  infallible  as 
the  certainty  of  faith  and  adherence  is,  2  Peter  i.  8, 
10.  For  sense  and  reason  since  the  fall  even  in  the 
regenerate,  are  weak,  variable,  and  their  conclusions 
are  not  so  certain,  as^  those  of  pure  faith ;  because  faith 
builds  only  upon  divine  testimony,  concluding  without 
reasoning  or  disputing,  yea,  many  times  against  rea- 
soning, Rom.  iv.  18,  19;  Heb.  xi.  11. 

So  that  notwithstanding  the  excellent  and  needful 
use  of  assurance,  it  is  faith  and  adherence  to  Christ 
and  his  promises,  which,  even  in  fears  and  doubts, 
must  be  the  cable  we  must  hold  by,  lest  we  make 
shipwreck  of  all,  when  we  are  assaulted  with  our 
greatest  temptations ;  for  then  many  times  our  assur- 
ance leaves  us  to  the  mercy  of  the  winds  and  seas,  as 
mariners  speak.  If  you  have  faith,  though  you  have 
little  or  no  feeling,  your  salvation  is  yet  sure  in  truth, 
though  not  in  your  own  apprehension.  When  both 
can  be  had,  it  is  best,  for  then  you  gain  most  strength 
and  most  comfort,  giving  you  cheerfulness  in  all  your 
troubles ;  but  the  power  and  grace  of  the  Lord  Jesus 
Christ,  and  faith  in  his  naked  word  and  promise,  is 
that  to  which  you  must  trust. 

See  this  in  the  examples  of  most  faithful  men ;  for 
when  they  have  been  put  to  it,  it  was  this  that  upheld 
them,  and  in  this  was  their  faith  commended.  Abraham 
against  all  present  sense  and  reason,  even  against  hope, 
believed  in  hope,  both  in  the  matter  of  receiving  a  sou, 
and  in  going  about  to  offer  him  again  unto  God  in 
sacrifice.  He  denied  sense  and  reason,  he  considered 
not  the  unlikelihoods,  and  seeming  impossibilities  in 
the  judgment  of  reason,  that  ever  he  should  have  a 
seed,  he  being  old,  and  Sarah  being  old  and  barren; 


268  THE  christian's  daily  walk. 

or  having  a  seed,  that  he  should  be  saved  by  that  seed, 
since  he  was  to  kill  him  in  sacrifice,  Heb.  xi.  17 — 19. 
He  only  considered  the  almighty  power,  faithfulness, 
and  sovereignty  of  him  that  had  promised,  he  knew  it 
was  his  duty  to  obey  and  wait,  and  so  let  all  the 
matter  concerning  it  rest  on  God's  promise,  Rom.  iv. 
18 — 21.  For  this  his  faith  is  commended,  and  he  is 
said  to  be  strong  in  faith,  Rom.  iv.  20. 

Job  and  David,  or  Asaph,  showed  most  strength  of 
faith,  when  they  had  little  or  no  feeling  of  God's 
favour,  but  rather  the  contrary.  Job  had  little  feeling 
of  God's  favour,  when  for  pain  of  body  he  said.  Where- 
fore do  I  take  my  flesh  in  my  teeth,  and  in  anguish  of 
soul  he  said.  Wherefore  hidest  thou  thy  face,  and 
takest  me  for  thine  enemy.  Job  xiii.  14,  24.  Yet  then 
this  adherence  of  faith  caused  him  to  cleave  unto 
God,  and  say  in  the  same  chapter.  Though  he  slay 
me,  yet  will  I  trust  in  him,  verse  15.  When  David 
said  to  God,  Why  hast  thou  forgotten  me  ?  Psa.  xlii. 
9,  his  assurance  was  weak ;  yet  even  then  his  faith 
discovered  itself,  when  he  sailh  to  his  soul,  Why  art 
thou  disquieted  within  me'?  Hope  thou  in  God,  who 
is  the  health  of  my  countenance,  and  my  God,  Psa. 
xlii.  11.  You  see  then  that  the  excellency  of  faith  lies' 
not  in  your  feeling,  but,  as  the  Psalmist  speaks  by  ex- 
perience, in  cleaving  close  unto  the  promise,  and 
relying  on  God  for  it,  upon  his  bare  w^ord.  For  he 
saith.  It  is  good  for  me  to  draw  near  to  God.  I  have 
put  my  trust  in  the  Lord  God,  Psa.  Ixxiii.  28.  This 
was  that  which  secretly  upheld  him,  and  kept  him  in 
possession,  when  his  evidences  and  assurance  were  to 
seek. 

Wherefore,  Believe  God's  promises  made  to  you  in 
Christ,  and  rest  on  him  ;  even  when  you  want  joy,  and 
feeling  comfort.  For  having  faith,  you  are  sure  of 
heaven,  though  you  be  not' so  fully  assured  of  it  as  you 
desire.  It  will  be  your  greatest  commendation,  when 
you  will  be  dutiful  servants  and  children  at  God's 
commandment,  though  you  have  not  present  wages, 
when  you  will  take  God's  word  for  that.  Those  are 
bad  servants  and  children,  who  cannot  go  on  cheer- 


THE    CHRISTIAN'S    DAILY    WALK.  269 

fully  in  doing  their  master's  or  father's  will,  except  they 
may  receive  the  promised  wages,  in  good  part  afore- 
hand,  or  every  day;  or  except  they  may  have  a  good 
part  of  the  promised  inheritance  presently,  and  in 
hand.  Feeling  of  comfort  is  part  of  a  Christian's 
wages  and  inheritance,  to  be  received  at  the  good 
pleasure  of  God,  that  freely  gives  it,  rather  than  a 
Christian  duty.  To  comfort  and  stay  ourselves  on 
God  in  distress,  is  a  duty,  but  this  joyful  sense  and 
feeling  of  God's  favour,  is  a  gracious  favour  of  God 
towards  us,  not  a  duty  of  ours  towards  God.  It  argues 
too  much  distrust  in  God,  and  too  much  self-respect, 
when  we  have  no  heart  to  go  about  his  work,  except 
we  be  full  of  feeling  of  his  favour.  He  is  the  best 
child,  or  servant,  that  w^ill  obey  out  of  love,  duty,  and 
conscience  ;  and  will  trust  in  God  and  wait  on  him 
for  his  wages  and  recom pence. 

Thirdly,  When  you  say,  you  cannot  feel  that  you 
have  faith  or  hope,  you  mean,  as  indeed  many  good 
souls  do,  you  cannot  find  and  perceive,  that  these 
graces  are  in  you  in  truth,  which,  if  you  did,  you  would 
not  doubt  of  your  salvation.  My  answer  is,  if  faith 
and  hope  be  in  you,  then  if  you  w^ould  judiciously  in- 
quire into  yourselves,  and  feel  for  them,  you  may  find 
and  feel  them,  and  know  that  you  have  them  ;  for,  as 
certainly  as  he  that  sees  bodily,  may  know  that  he 
sees ;  so  he  that  has  the  spiritual  sight  of  faith,  may 
J?now  that  he  has  faith.  Wherefore  try  and  feel  for 
your  faith,  and  you  shall  find  whether  it  be  in  you, 
vea  or  no. 

(3.)  The  nature  and  properties  of  saving  faith. 

For  this  cause,  (1.)  Try  whether  you  ever  had  the 
necessary  preparatives,  which  ordinarily  make  way 
for  the  seed  of  faith  to  take  root  in  frlie  soul.  (2.) 
Consider  the  nature  of  saving  faith,  and  whether  it  has 
wrought  in  you  accordingly.  (3.)  Consider  some  con- 
sequents and  certain  efiects  thereof 

First,  Concerning  the  preparatives  to  faith.     Has 

the  law  shut  you  up,  in  your  apprehension,  under  the 

curse,  so  that  you  have  been  afraid  of  helH     And  has 

the  Spirit  also  convinced  you  of  sin  by  the  gospel,  to 

23* 


270  THE  christian's  daily  walk. 

the  wounding  of  your  conscience,  and  to  the  working 
of  true  humihation,  causing  the  heart  to  relent,  and  to 
desire  to  know  how  to  be  saved  ?  And  if  after  this 
you  have  denied  yourself,  as  to  your  own  wisdom  and 
will,  power  and  goodness,  and  received  and  rested  on 
Christ  alone  for  salvation,  according  to  the  nature  of 
true  faith,  as  follows,  then  you  have  faith. 

If  you  doubt  you  were  never  sufficiently  humbled, 
then  read  Section  X.,  of  this  Chapter. 

Secondly,  Consider  rightly  the  nature  and  proper 
acts  of  faith,  lest  you  conceive  that  to  be  faith  which 
is  not,  and  that  to  be  no  faith  which  is. 

You  may  know  wherein  true  saving  faith  consists, 
by  this  which  follows :  whereas,  man  being  fallen  into 
a  state  of  condemnation  by  reason  of  sin,  thereby 
broke  the  covenant  of  works,  it  pleased  God  to 
ordain  a  new  covenant,  the  covenant  of  grace,  esta- 
blishing it  in  his  only  Son,  Christ  Jesus,  expressing 
the  full  tenor  of  this  his  covenant  in  the  gospel,  wherein 
he  makes  a  gracious  and  free  offer  of  the  Lord  Jesus 
Christ,  in  whom  this  covenant  is  established,  and  with 
him  the  covenant  itself,  with  all  its  unspeakable  bless- 
ings, unto  man.  Now  when  a  man  burdened  with  his 
sin,  understanding  this  offer,  gives  credit,  and  assents 
thereunto,  because  it  is  true,  and  approves  it,  and  con- 
sents to  it,  both  because  it  is  good  for  him  to  embrace 
it,  and  because  it  is  the  will  and  commandment  of 
God,  that  he  should  consent  for  his  part,  and  trust  to 
it ;  when  therefore  a  man  receives  Christ  Jesus  thus 
offered,  together  with  the  whole  covenant,  in  all  its 
duties  and  privileges,  so  far  as  he  understands  it ;  re- 
solving to  rest  on  that  part  of  the  covenant  made  and 
promised  on  God's  part,  and  to  stand  to  every  branch 
of  the  covenant,  to  be  performed  on  his  part ;  thus  to 
embrace  the  covenant  of  grace,  and  to  I'eceive  Christ, 
in  whom  it  is  confirmed,  is  to  believe. 

This  offer  of  Christ,  and  the  receiving  him  by  faith, 
may  clearly  be  expressed  by  an  offer  of  peace  and 
favour,  made  by  a  king  unto  a  woman,  that  is  a  rebel- 
lious subject;  by  making  offer  of  a  marriage  between 
hei  and  his  only  son,  the  heir  apparent  to  the  crown, 


THE    christian's    DAILY    WALK.  271 

who,  to  make  way  to  this  match,  undertakes  by  his 
father's  appointment,  to  make  full  satisfaction  to  his 
father's  justice  in  her  behalf,  and  to  make  her  every 
way  fit  to  be  a  daughter  to  a  king.  And  for  efiecting 
this  match  between  them,  the  son,  with  the  consent 
and  appointment  of  his  father,  sends  his  chief  servants 
a  wooing  to  this  unworthy  woman;  making  offer  of 
marriage  in  their  master's  behalf,  with  the  clearest 
proofs  of  their  master's  good-will  to  her,  and  with  the 
greatest  earnestness  and  entreaties,  to  obtain  her  good- 
will, that  may  be.  This  woman  at  first,  being  a  bond- 
woman unto  thi^  king's  mortal  enemy,  and  being  in 
love  with  base  slaves  like  herself,  companions  in  her 
rebellion,  she  aptly  sets  light  by  this  offer;  or,  if  she 
consider  well  of  it,  she  may  doubt  of  the  truth  of  this 
offer,  the  match  being  so  unequal  and  so  unlikely  on 
her  part ;  knowing  herself  to  be  so  base  and  unworthy, 
she  may  think  the  motion  to  be  too  good  to  be  true ; 
yet,  if  upon  more  advised  thoughts,  she  does  take 
notice  of  the  danger  she  is  in  while  she  stands  out 
against  so  powerful  a  king  in  her  rebellion,  and  does 
also  see  and  believe,  that  the  king's  son  is  in  earnest 
in  his  offer  to  reconcile  her  to  his  father,  and  that  he 
would  indeed  match  with  her;  thereupon  she  considers 
also  that  it  will  be  good  for  her  to  forsake  all  others, 
and  take  him ;  and  that  especially  because  his  person 
is  so  lovely,  and  every  way  worthy  of  her  esteem. 
Now  when  she  can  bring  herself  to  believe  this,  and 
resolve  thus,  though  she  comes  to  it  with  some  diffi- 
culty, yet  if  she  give  a  true  and  hearty  consent  to  have 
him,  and  to  forsake  all  other,  and  to  take  him  as  he  is, 
to  obey  him  as  her  lord,  and  to  take  part  with  him  in 
all  conditions  better  or  worse ;  though  she  com.e  to 
this  resolution  with  much  ado,  then  the  match  is  as 
good  as  made  between  them ;  for  hereupon  follow  the 
mutual  embracing  of,  and  interest  in  each  other. 

The  application  is  easy  throughout :  I  will  only 
apply  so  much  as  is  for  my  purpose,  to  show  the  nature 
of  justifying  faith. 

God  offers  his  only  begotten  Son,  Jesus  Christ,  yea, 
Christ  Jesus  by  his  m'inisters  offers  himself  in  the  gospel, 


272  THE  christian's  daily  walk. 

unto  rebellious  man,  to  match  with  him,  1  Cor.  ii.  2; 
only  on  this  condition,  that  forsaking  his  kindred  and 
lather's  house,  Psa.  xlv.  10,  forsaking  all  that  he  is 
in  himself,  he  will  receive  him  as  his  head,  husband. 
Lord,  and  Saviour,  Rom.  vii.  4.  Now,  when  any  man 
understands  this  motion,  so  far  as  to  yield  assent  and 
consent  to  it,  and  to  receive  Christ,  and  cleave  to  him, 
John  i.  12,  then  he  believes  to  salvation;  then  the 
match  is  made  between  Christ  and  that  man ;  then 
they  are  betrothed,  nay  married,  and  are  no  longer 
two,  but  are  become  one  spirit,  1  Cor.  vi.  17. 

By  all  this  you  may  see,  that  in  saving  faith  there 
are  these  two  acts: 

1.  An  assent  to  the  truth  of  the  gospel,  not  only 
believing  in  general,  that  there  is  a  Christ,  believing 
also  what  manner  of  person  he  is,  and  upon  what  con- 
dition he  offered  himself  to  man  as  a  Saviour;  but  also 
believing  that  this  Christ  graciously  oftiers  his  love 
and  himself  to  the  Christian's  self  in  particular. 

2.  An  hearty  approbation  of  this  offer  of  Christ, 
with  consenting,  and  hearty  embracing  of  it,  as  our 
own  peculiar  duty  and  privilege;  resolving  to  take  him 
wholly,  and  fully  as  he  is;  accepting  of  him  according 
to  the  full  tenor  of  the  marriage  covenant,  not  only 
as  a  man's  Saviour,  to  defend  him  from  evil,  and  to 
save  him  and  bring  him  to  glory;  but  as  his  head  to 
be  ruled  by  him,  as  his  Lord  and  King,  to  w^orship 
and  obey  bim,  Psa.  xlv.  11;  believing  in  him,  not  only 
us  his  priest  to  satisfy,  and  to  make  intercession  for 
him,  but  also  as  his  prophet  to  teach,  and  as  his  king 
to  govern  him;  cleaving  to  him  in  all  estates,  taking- 
part  with  him  in  all  the  evils  that  accompany  the 
profession  of  Christ's  name,  as  well  as  in  the  good, 
Luke  ix.  23. 

The  first  act  is  not  enough  to  save  any;  the  second 
act  cannot  be  without  the  former:  wdiere  both  these 
are,  there  is  a  right  receiving  of  the  gospel,  there  is 
true  faith. 

The  principal  matter  lies  in  the  consent  and  deter- 
mination of  the  will  in  receiving  of  Christ;  which, 
that  may  be  without  exception,  know, 


THE    CHRISTIAN  S    DAILY    WALK. 


273 


1.  It  must  be  with  an  advised  and  considerate  will; 
it  must  not  be  rash,  and  on  a  sudden,  in  your  ignorance, 
before  you  well  know  what  you  do.  You  must  be  well 
advised,  and  consider  well  of  the  person  to  whom  you 
give  your  consent,  that  you  know  him,  and  that  you 
know  the  nature  of  this  spiritual  union,  and  what  you 
are  bound  unto  by  virtue  of  it,  and  what  it  will  cost 
you,  if  you  give  yourself  to  Christ,  Luke  xiv.  28,  31. 

2.  Your  consent  must  be  with  a  determinate  and 
complete  will;  with  a  present  receiving  him,  even  with 
all  the  heart.  Acts  viii.  37.  It  must  not  be  a  faint 
consent,  in  an  indifferency  whether  you  consent  or  no; 
it  must  not  be  in  a  purpose,  that  you  will  receive  him 
hereafter ;  but  you  must  give  your  hand  and  heart  to 
him  for  the  present,  else,  it  is  no  match. 

3.  Your  consent  must  be  with  a  free  and  ready  will ; 
it  must  not  be  with  a  forced  and  constrained  yielding, 
against  the  will;  but,  howsoever,  it  may  be  with  much 
opposition  and  conflict,  yet,  you  must  so  beat  down 
the  opposition,  that  when  you  give  consent,  you  bring 
your  will  to  do  it  readily  and  freely,  with  thankful 
acknowledging  yourselves  unspeakably  obliged  to  the 
Lord  Jesus  Christ  all  the  days  of  your  life,  that  he 
will  vouchsafe  to  make  you  such  an  otier. 

When  consent  is  rash,  faint,  and  forced,  this  will  not 
hold  good  any  long  time;  but  when  your  consent  is 
advised,  full,  and  free,  out  of  true  love  to  Christ,  as 
well  as  for  your  own  benefit;  the  knot  of  marriage 
between  Christ  and  you  is  knit  so  fast,  that  all  the  lusts 
of  the  flesh,  all  the  allurements  of  the  world,  and  all 
the  powers  of  hell,  shall  not  be  able  to  break  it. 

By  this  w^hich  has  been  said  concerning  the  nature 
of  faith,  many,  who  thought  they  had  faith,  may  see 
that  yet  they  have  none. 

For  they  only  believe  in  general  that  there  is  a 
Christ  and  a  Saviour,  who  oflers  grace  and  salvation 
to  mankind,  and  hereupon  they  presume.  This  general 
faith  is  needful,  but  that  is  not  enough;  it  must  be  a 
persuasion  of  God's  ofl^er  of  Christ  to  a  man  in  par- 
ticular, that  the  will  in  particular  may  be  induced  to 
consent.     There  must  likewise  be  that  particular  con- 


274  THE  christian's  daily  walk. 

sent  of  will,  and  accepting  of  Christ,  upon  such  terms 
as  he  is  oflered.  They  that  receive  Christ  aright  enter 
into  the  marriage  covenant,  resolving  to  forsake  all 
others,  and  obey  him,  and  to  take  up  his  cross,  and  to 
endure  all  hardships  with  him,  and  for  him,  as  shame, 
disgrace,  poverty,  hatred  in  the  world,  and  all  manner 
of  reproach;  this  they  consent  to,  and  resolve  upon 
for  the  present,  and  from  this  time  forward,  for  the 
whole  time  of  their  life;  w^hich  things  many  neither 
did,  nor  intended  to  do,  when  they  gave  their  names 
to  Christ;  they  only  received  him  as  their  Jesus,  one 
by  whom  they  hoped  to  be  saved  and  honoured,  ex- 
pecting that  he  should  endow  them  with  a  fair  jointure 
of  heaven,  but  they  did  not  receive  him  as  their  Lord. 
In  doing  thus,  they  erred  in  the  essentials  of  marriage. 
For  they  erred  in  the  person,  taking  an  idol  Christ, 
for  the  true  Christ.  They  erred  in  the  form  of  mar- 
riage ;  they  took  him  not  for  the  present,  nor  absolutely, 
for  better  for  worse,  as  we  say,  in  sickness  and  health, 
in  good  report  and  ill  report,  in  persecution  and  in 
peace,  forsaking  all  other,  never  to  part,  no  not  at 
death.  Wherefore  Christ  does  not  own  those  foolish 
virgins,  w^hen  they  would  enter  the  bride-chamber,  but 
saith,  I  know  you  not.  Matt.  xxv.  12,  because  there 
was  no  true  consent  on  their  part,  they  had  no  faith; 
and  their  contract  or  marriage  with  Christ  was  only 
in  speech,  but  was  never  legal,  or  consummated. 

By  this  which  has  been  said,  others  who  have  faith 
indeed,  may  know  they  have  it,  namely,  if  they  so  be- 
lieve the  covenant  of  grace  established  in  Christ,  that 
with  all  their  hearts  they  accept  of  him  and  it,  so  that 
they  sincerely  desire  and  purpose  to  stand  to  it  on  their 
parts,  as  they  are  able,  and  rest  on  it  so  far  as  it  con- 
cerns Christ  to  fulfil  it.     For  this  is  faith. 

Unto  this,  some  fearful  souls  will  reply;  If  we  have 
no  faith,  except  to  an  assent  unto  the  truth,  we  do  also 
receive  Christ  oflfered,  with  a  deliberate,  entire,  and 
free  consent,  to  rest  on  him,  to  be  ruled  by  him,  and 
to  take  part  with  him  in  all  conditions;  then  we  doubt 
that  we  have  no  faith,  because  we  so  hardly  brought 
ourselves  to  consent,  and  find  ourselves  so  weak  in 


275 

our  consent,  and  have  been  so  unfaithful  in  keeping 
promise  with  Christ. 

Truth,  fuhiess  and  firmness  of  consent  of  the  will 
to  receive  Christ  may  stand  with  many  doubtings,  and 
with  much  weakness  and  sense  of  difficulty,  in  bringing 
the  heart  to  consent.  For  so  long  as  there  is  a  law  in 
your  members  warring  against  the  law  of  your  mind, 
you  can  never  do  as  you  would,  Rom.  vii.  23.  If  you 
can  bring  your  hearts  to  will  to  consent  and  obey,  in 
spite  of  all  oppositions,  this  argues  hearty  and  full 
consent,  and  a  true  faith,  Isa.  i.  19.  Nay,  if  you  can 
bring  the  heart  but  to  desire  to  receive  Christ,  and  to 
enter  into  covenant  with  God,  made  mutually  between 
God  and  you  in  Christ,  and  that  it  may  stand  accord- 
ing to  the  offer  which  he  makes  unto  you  in  his  word, 
even  this  argues  a  true  and  firm  consent,  and  makes 
up  the  match  betv/een  Christ  and  you.  Even  as  when 
Jacob  related  the  particulars  of  an  earthly  covenant, 
into  which  he  would  have  Laban  enter  with  him, 
Laban's  saying,  I  would  it  might  be  according  to  thy 
word,  gave  proof  of  his  consent,  and  did  ratify  the 
covenant  between  them.  Gen.  xxx.  34.  If  you  can 
therefore,  w^hen  God  offers  unto  you  the  covenant  of 
grace,  commanding  you  to  receive  Christ,  in  whom  it 
is  established,  and  to  enter  into  this  covenant;  if,  I 
say,  you  can  with  all  your  heart,  say  to  God,  I  would 
it  might  be  according  to  thy  word;  the  covenant  is 
mutually  entered  into,  and  the  match  is  made  between 
Christ  and  you. 

And  whereas  it  troubles  you,  that  you  cannot  be 
so  faithful  to  Christ,  as  your  covenant  binds  you, 
it  is  well  you  are  troubled,  if  you  did  not  also  make 
it  an  argument  that  you  have  no  faith  ;  for  in  that  it 
heartily  grieves  you,  that  you  cannot  believe,  nor  per- 
form all  faithfulness  to  Christ,  it  is  an  evident  sign 
that  you  have  faith.  You  must  not  think  that  after 
you  are  truly  married  to  Christ,  you  shall  be  free  from 
evil  solicitations  by  your  old  lovers ;  nay,  sometimes 
a  kind  of  violence  may  be  offered,  by  spiritual  wick- 
edness, unto  you,  so  that  you  are  forced  to  many  evils 
against  your  will,  Rom.  vii.  19 ;  as  it  may  befall  a 


276  THE  christian's  daily  walk. 

faithful  wife,  to  be  forced  by  one  stronger  than  she  ; 
yet  if  you  give  not  full  consent  unto  them,  and  suffer 
not  your  heart  to  follow  them,  your  husband  Christ 
will  not  impute  these  forced  evils  unto  you. 

Yet,  let  none  by  this  take  liberty  to  offend  Christ  in 
the  least  thing,  for  though  Christ  love  you  more  ten- 
derly and  more  mercifully  than  any  husband  can  love 
his  wife,  yet  know,  he  does  not  dote  on  you ;  he  can 
see  the  smallest  faults,  and  will  sharply,  though  kind- 
ly, rebuke  and  correct  you  for  them,  if  you  do  them 
presumptuously.  But  he  esteems  none  to  break 
spiritual  wedlock,  so  as  to  dissolve  marriage,  but  those 
whose  hearts  are  wholly  departed  from  him,  and  are 
set  upon,  and  given  to  something  else,  Heb.  iii.  12. 
If  you  thus  look  into  the  nature  of  faith,  I  speak  to  a 
soul  troubled  for  sin,  you  may  know  and  feel  that 
you  have  it. 

(4.)  True  faith  may  be  discerned  by  its  effects. 

You  may  know  a  lively  faith  likewise,  by  most 
certain  consequences  and  eflects,  I  mean  not  comfort 
and  joy,  which  are  sometimes  felt,  and  sometimes  not; 
but  by  such  effects,  which  are  most  constant,  and 
more  certain,  and  may  be  no  less  felt  than  joy  and 
comfort,  if  you  would  search  for  them ;  amongst 
others,  I  reckon  these  : 

1.  You  may  know  you  have  faith  by  your  grieving 
for,  and  opposing  of  the  contrary;  if  you  feel  a  fight 
and  conflict  between  believing  and  doubting,  fear 
and  distrust ;  and  in  that  combat  you  take  part  with 
believing,  hope,  and  confidence,  or  at  least  desire 
heartily  that  these  should  prevail,  and  are  grieved  at 
heart,  when  the  other  gets  the  better;  if  you  feel  this, 
do  not  say,  you  have  no  feeling.  Do  not  say,  you 
have  no  faith. 

This  conflict,  and  desire  to  have  faith,  gave  proof, 
that  the  man  in  the  gospel,  who  came  to  Christ  to 
cure  his  child,  had  faith.  I  believe,  Lord,  saith  he, 
Lord,  help  mine  unbelief,  Mark  ix.  24.  Do  not  say, 
as  I  have  heard  many.  This  man  could  say,  I  believe; 
but  we  cannot  say  so.  I  tell  you,  if  you  can  heartily 
say,  Lord,  help  my  unbelief,  I  am  sure,  any  of  you 


THE    christian's    DAILY    WALK.  277 

may  say,  I  believe.     For,  whence  is  this  sense  of  un- 
belief, and  desire  to  believe,  but  from  faith  l 

2.  You  may  know  you  have  faith,  I  speak  still  to  an 
afflicted  soul,  which  dare  not  sin  wilfully,  inasmuch  as 
you  will  not  part  with  that  faith  which  you  have  upon 
any  terms.  I  will  ask  you,  who  have  given  hope  to 
others,  that  you  do  believe,  and  that  doubt  you 
have  not  truth  of  faith  and  hope  in  God,  only  these 
questions,  and  as  your  heart  can  answer  them,  so  you 
may  judge.  Will  you  part  with  that  faith  and  hope 
which  you  call  none,  for  any  price?  Would  you 
change  present  states  with  those  who  presume  they 
have  a  strong  faith,  whose  consciences  do  not  trouble 
them,  but  are  at  quiet,  though  they  live  in  all  manner 
of  wickedness  1  or  at  best  are  merely  civilly  honest  ? 
Nay,  w^ould  you,  if  it  were  possible,  forego  all  that 
faith,  and  hope,  and  other  graces  of  the  Spirit,  \^hich 
you  call  none  at  all,  and  return  to  that  former  state, 
wherein  you  were  in  the  days  of  your  vanity,  before 
you  endeavoured  to  leave  sin,  and  to  seek  the  mercy 
of  God  in  Christ  Jesus  iii  good  earnest?  Would  you 
lay  any  other  foundation  to  build  upon,  than  what  you 
have  already  laid?  Or  is  there  any  other  person  or 
thing,  whereon  you  desire  to  rest  for  salvation  and 
direction,  besides  Christ  Jesus  ?  If  you  can  answer, 
No  ;  but  can  say,  with  Peter,  To  whom  should  we  go? 
Christ  only  has  the  words  of  eternal  life,  John  vi.  68; 
you  know  no  other  foundation  to  lay,  than  what  you 
have  laid,  and  have  willed,  and  desired  to  lay  it  right; 
you  resolve  never  to  pull  down  what  you  have  built, 
though  it  be  but  a  little  ;  and  it  is  your  grief  that  you 
build  no  faster  upon  it.  By  this  answer  you  may  see, 
that  your  conscience,  before  you  are  aware,  witnesses 
for  you,  and  will  make  you  confess  that  you  have 
some  true  faith  and  hope  in  God,  or  at  least  hope  that 
you  have.  For,  let  men  say  what  they  will  to  the 
contrary,  "  they  always  think  they  have  those  thin 
which  by  no  means  they  can  be  brought  to  part  wit 

3.  If  you  would  have  sensible  proof  of  your  faith 
and  justification ;  look  for  it  in  the  most  certain  effect, 
which  is  in  your  sanctification.     Do  you  feel  your- 

24 


gs. 


ri. 


5^78  THE  christian's  daily  walk. 

selves  loaded  and  burthened  with  sin;  and  your  hearts 
distressed  with  sorrow  for  it?  And  do  you  also  per- 
ceive yourselves  to  be  altered  from  what  you  were  1 
Do  you  not  bear  good  will  to  God's  word  and  ordi- 
nances ?  .  And  do  you  desire  the  pure  word  of  God, 
that  you  may  grow  in  grace  by  it  ?  1  Peter  ii.  2.  Do 
you  love  and  consort  with  God's  people,  because  you 
think  they  fear  God  1  1  John  iii.  14.  Is  it  your  desire 
to  approve  yourselves  to  God,  in  holy  obedience? 
And  is  it  your  trouble,  that  you  cannot  do  it  ?  Then 
certainly  you  have  faith,  you  have  an  effectual  faith. 
For  what  are  all  these  but  the  very  pulse,  breath,  and 
motions  of  faith?  James  ii.  22,  26.  If  you  feel  grace 
to  be  in  you,  it  is  a  better  feeling,  than  feeling  of  com- 
fort; for  grace,  in  men  of  understanding,  is  never 
separated  from  effectual  faith,  but  comfort  many  times 
is;  for  that  may  rise  from  presumption  and  false  faith. 
Grace,  only  from  the  Spirit  of  God,  and  from  true 
faith. 


SECT.    10.       FEARS    CONCERNING    THE    TRUTH    OP    SANCTIFI- 
CATION,    REMOVED. 

It  is  granted  by  all,  that  if  they  are  truly  sanctified, 
then  they  know  that  they  have  faith,  and  are  justified; 
but  many  fear  they  are  not  sanctified,  and  that  for 
these  seeming  reasons: 

(1.)  Fears  of  not  being  sanctified  for  want  of  deep 
humiliation,  answered. 

First,  Some  fear  they  are  not  sanctified,  because 
they  do  not  remember,  that  ever  they  felt  those 
wounds  and  terrors  of  conscience,  which  are  first 
wrought  in  men  to  make  way  to  conversion ;  as  it  was 
in  them  w^ho  were  pricked  to  the  heart  at  Peter's  ser- 
mon, Acts  ii.  37;  and  in  Paul,  Acts  ix.  6;  and  in  the 
jailor.  Acts  xvi.  29.  Or  if  they  felt  any  terrors,  they 
fear  they  were  but  certain  flashes,  and  forerunners  of 
hellish  torments;  like  those  of  Cain,  Gen.  iv.  13,  and 
Judas,  Matt,  xxvii.  3,  4. 

As  it  is  in  the  natural  birth,  with  the  mother,  so  it 


THE    christian's    DAILY    WALK.  279 

is  in  the  spiritual  birth  with  the  child.  There  is  no 
birth  without  some  travail  and  pain,  but  not  all  alike. 
Thus  it  is  in  the  new  birth  with  all  that  are  come  lo 
years  of  discretion.  Some  have  so  much  grief,  fear, 
and  horror,  that  it  is  intolerable,  and  leaves  so  deep 
an  impression,  that  it  can  never  be  forgotten ;  others 
have  some  true  sense  of  grief  and  fear,  but  nothing  to 
the  former  in  comparison,  which  may  easily  be  for- 
gotten. 

There  are  causes,  why  some  feel  more  grief  and 
fear  in  their  first  conversion  than  others : 

1.  Some  have  committed  more  gross  and  heinous 
sins  than  others  ;  therefore,  they  have  more  cause  and 
need  to  have  more  terror  and  humiliation  than  others. 

2.  God  sets  some  apart  for  greater  employments 
than  others,  such  as  will  require  a  man  of  great  trust 
and  experience ;  wherefore  God,  to  prepare  them, 
exercises  such  with  the  greatest  trials,  for  their 
deep  humiliation,  and  for  their  more  speedy  and  full 
reformation,  that  all  necessary  graces  might  be  more 
deeply  and  firmly  rooted  in  them. 

3.  Some  have  been  religiously  brought  up  from 
their  infancy,  whereby,  as  they  were  kept  from  gross 
sins  ;  so  their  sins  were  subdued  by  little  and  little, 
without  any  sensible  impression  of  horror;  grace  and 
comfort  being  instilled  into  them  almost  insensibly. 

4.  Some  by  natural  constitution  and  temper  of  body, 
are  more  fearful,  and  more  sensible  of  anguish  than 
others,  which  may  cause  that  although  they  may  be 
alike  wounded  in  conscience  for  sin,  yet  they  may  not 
feel  it  all  alike. 

5.  There  may  be  the  like  fear  and  terror  wrought  in 
the  conscience,  of  sin,  in  one  as  well  as  another ;  yet 

'  it  may  not  leave  the  like  lasting  sense  and  impression 
in  the  memory  of  the  one,  as  in  the  other ;  because 
God  may  show  himself  gracious  in  discovering  a 
remedy,  and  giving  comfort  to  one,  sooner  than  the 
other.  As  two  men  may  be  in  peril  of  their  lives  by 
enemies  ;  the  one,  as  soon  as  he  sees  his  danger  sees 
an  impregnable  castle  to  step  into,  or  an  army  of 
friends  to  rescue  him ;  this  man's  fear  is  quickly  over 


280  THE  christian's  daily  walk. 

and  forgotten ;  the  other  does  not  only  see  great 
danger,  but  is  surprised  by  his  enemies,  is  taken  and 
carried  captive,  and  is  a  long  time  in  cruel  bondage 
and  fear  of  his  life,  till  at  length  he  is  redeemed  out  of 
their  hand.    Such  a  fear  as  this  can  never  be  forgotten. 

You  may  evidently  know,  whether  you  had  suffi- 
cient grief  and  fear  in  your  first  conversion,  by  these 
signs.  Had  you  ever  such,  and  so  much  grief  for  sin,, 
that  it  made  you  dislike  sin,  and  to  dislike  yourself  for 
it,  and  to  be  weary  and  heavy  laden  with  it ;  so  as  to 
make  you  heartily  confess  your  sins  unto  God,  and  to 
ask  of  him  mercy  and  forgiveness?  Has  it  made  you 
to  look  better  to  your  ways,  and  more  careful  to  please 
God  ?  Then  be  sure,  it  was  a  competent  and  suffi- 
cient grief;  because  it  was  a  godly  sorrow  to  repent- 
ance, never  to  be  repented  of,  2  Cor.  vii.  10. 

Again,  are  you  now  grieved  and  troubled,  w^hen 
you  fall  into  particular  sins  ?  Then  you  may  be  cer- 
tain, that  there  was  a  time  when  you  were  sufficiently 
humbled  in  your  conversion;  for  this  latter  grief  is  but 
putting  that  grief  into  further  act ;  whereof  you  re- 
ceived an  habit  in  your  first  conversion. 

If  you  can  for  the  present  find  any  proof  of  conver- 
sion, it  should  not  trouble  you,  though  you  know  not 
when,  or  by  whom,  or  how  you  were  converted ;  any 
more  than  thus,  that  you  know  God  has  wrought  it  by 
his  word  and  Spirit.  When  any  field  brings  forth  a 
crop  of  good  corn,  this  proves  that  it  was  sufficiently 
ploughed :  for  God  does  never  sow,  until  the  fallow 
ground  of  men's  hearts  is  sufficiently  broken  up. 

Now  as  for  those  who  remember  that  they  have 
had  terrors  of  conscience,  and,  it  may  be,  ever  and 
anon  feel  them  still,  who  fear  that  these  were  not  be- 
ginnings of  conversion,  but  rather  beginnings  of  des- 
perations and  hellish  torments;  you  should  know,  that 
there  is  a  great  difference  between  these  and  those. 

1.  Those  fears  and  horrors,  which  are  only  flashes 
and  beginnings  of  hellish  torments,  are  wrought  only 
by  the  law  and  spirit  of  bondage,  giving  not  so  much 
as  a  secret  hope  of  salvation.  But  those  fears,  which 
make  way  unto,  and  which  are  the  beginnings  of  conver 


THE    christian's    DAILY    WALK.  281 

sion,  are  indeed  first  wrought  by  the  law  also,  yet  not 
only,  for  the  gospel  has,  at  least,  some  share  with 
them ;  partly  to  melt  the  heart,  broken  by  the  law, 
partly  to  support  the  heart,  causing  it  by  some  little 
glimpse  of  light,  to  entertain  a  possibility  of  mercy. 
Compare  the  terrors  of  Cain  and  Judas,  with  those  of 
the  men  pricked  at  Peter's  sermon,  with  Paul's  and 
the  jailor's,  and  you  shall  see  both  this,  and  the  follow- 
ing differences. 

2.  The  former  terrors  and  troubles  are  caused, 
either  only  for  fear  of  hell,  and  the  fierce  wrath  of 
God,  but  not  for  sin ;  or,  if  at  all  for  sin,  it  is  only  in 
respect  of  the  punishment.  These  tending  to  conver- 
sion, are  also  caused  through  fear  of  hell,  but  not 
only  ;  the  heart  of  one  thus  troubled  is  grieved  because 
of  his  sin,  and  that  not  only  because  it  deserves  hell,  but 
because  by  it  he  has  offended  and  dishonoured  God. 

3.  Those,  who  are  troubled  in  the  first  sort  con- 
tinue headstrong  and  obstinate,  retaining  their  usual 
hatred  against  God,  and  against  such  as  fear  God,  as 
also  their  love  to  wickedness:  only,  it  may  be,  they 
may  conceal  and  smother  their  rancour,  through  the 
spirit  of  restraint,  that  for  the  time  it  does  not  appear; 
but  in  the  other  will  appear  some  alteration  towards 
goodness ;  as,  whatsoever  their  opinions  and  speeches 
were  of  God's  people  before,  now  they  begin  to  think 
better  of  them,  and  of  their  ways.  So  did  they  in  the 
Acts ;  before  they  were  pricked  at  heart,  they  did 
scoff  at  the  apostles,  and  derided  God's  gifts  in  them, 
Acts  ii.  13;  but  afterwards  said.  Men  and  brethren; 
they  thought  reverently  of  them,  and  spoke  reverently 
to  them.  Acts  ii.  37.  See  the  same  in  Paul,  in  his 
readiness  to  do  whatsoever  Christ  should  enjoin  him. 
Acts  ix.  6.  The  jailor,  also  in  this  case,  quickly 
became  well  affected  to  Paul  and  Silas,  Acts  xvi.  24, 
30,  33. 

4.- The  former  sort,  when  they  are  troubled  with 
horror  of  conscience,  fly  from  God,  and  seek  no 
remedy,  but  such  as  is  worldly  and  carnal,  as  com- 
pany-keeping, music,  and  other  earthly  delights,  as  in 
building,  and  in  their  lands  and  livings,  according  as 
24* 


282  THE  christian's  daily  walk. 

their  own  corrLi]3t  hearts,  and  their  vain  companions 
advise  them,  whereby  sometimes  th^ey  stupefy  and 
deaden  their  conscience,  and  lay  it  asleep  for  a  time. 
Thus  Cain  and  Saul  allayed  their  distempered  spirits, 
Gen.  iv.  17,  &c.,  i  Sam.  xvi.  17.  And  if  they  had  some 
godly  friends,  who  shall  bring  them  to  God's  ministers, 
or  do  themselves  minister  to  them  the  instructions  of 
the  word,  this  is  tedious  and  irksome  to  them ;  they 
cannot  relish  these  means,  nor  take  any  satisfaction 
in  them.  But  the  other  are  willing  to  seek  to  God,  by 
seeking  to  his  ministers,  Acts  ii.  37,  to  whom  God  has 
given  the  tongue  of  the  learned,  to  minister  a  word  in 
season,  to  the  soul  that  is  weary ;  and  though  they 
cannot  presently  receive  comfort,  will  not  utterly  re- 
ject them,  except  in  case  of  melancholy,  which  must 
not  be  imputed  to  them,  but  to  their  disease,  Isa.  1.  4. 

And  in  application  of  the  remedy,  as  there  w^ere  two 
parts  of  the  grief,  so  they  must  find  remedies  for  both, 
or  they  cannot  be  fully  satisfied.  First,  They  were 
filled  with  grief  for  fear  of  hell ;  for  the  removing  of 
which,  the  blood  of  Christ  is  applied,  together  with 
God's  promise  of  forgiveness  to  him  that  believes,  and 
a  commandment  to  believe ;  all  this  is  applied  to  take 
away  the  guilt  and  punishment  of  sin.  Secondly, 
They  were  troubled  for  sin,  whereby  they  dishonoured 
and  displeased  God;  now  unless  also  they  feel  in  some 
measure,  the  grace  of  Christ's  Spirit  healing  the 
wound  of  sin,  and  subduing  the  power  of  it,  and  en- 
abling them  at  least  to  will  and  strive  to  please  God, 
they  cannot  be  satisfied.  As  it  was  with  David, 
though  God  had  said  by  the  prophet.  The  Lord  has 
put  away  thy  sin,  that  is,  forgiven  it,  2  Sam.  xii.  1-3; 
yet  he  had  no  comfort  until  God  had  created  in  him  a 
clean  heart,  and  renewed  a  right  spirit  within  him, 
Psa.  li.  10.  Whereas  if  fear  of  hell  be  removed,  it  is 
all  that  the  former  sort  care  for. 

5.  As  for  the  first  sort,  it  may  be,  while  they  were 
afraid  to  be  damned,  they  had  some  restraint  of  sin, 
and,  it  may  be,  made  some  essays  towards  reforma- 
tion ;  but  when  their  terrors  are  over  and  forgotten, 
then  like  the  dog,  they  return  to  their  vomit,  and  like 


THE    christian's    DAILY    WALK.  283 

the  sow  that  was  washed,  to  their  wallowing  in  the 
mire  of  their  wonted  ungodliness,  2  Peter  ii.  22.  But 
as  for  them,  whose  terrors  were  preparations  to  con- 
version, when  they  obtain  peace  of  conscience,  they 
are  exceedingly  thankful  for  it,  and  are  made  by  it 
more  fearful  to  offend.  And  although  they  may,  and 
often  do  fall  into  some  particular  sin  or  sins,  for  which 
they  renew  their  grief  and  repentance ;  yet,  they  do 
not  fall  into  an  allowed  course  of  sin  any  more.  Thus 
much  in  answer  to  the  first  doubt  of  sanctification. 

(2.)  Fears  of  not  being  sanctified  from  the  intrusion 
of  many  evil  thoughts.  ' 

Secondly,  There  are  many  who  doubt  they  are  not 
sanctified,  because  of  those  swarms  of  evil  thoughts 
which  are  in  them ;  some  whereof,  which  is  fearful  for 
them  to  think  or  speak,  are  blasphemous,  unnatural, 
and  inhuman  ;  calling  God's  being,  truth,  power,  and 
providence  into  question;  doubting  whether  the  Scrip- 
ture be  the  word  of  God,  and  others  of  this  nature, 
having  also  thoughts  of  laying  violent  hands  upon 
themselves  and  others,  with  many  more  of  that  and 
other  kinds  of  evil  and  blasphemous  thoughts,  such  as 
they  never  felt  at  all,  or  not  so  much,  in  their  known 
state  of  unregeneracy,  before  they  made  a  more  strict 
profession  of  godliness;  and  such  as,  they  think,  none 
that  are  truly  sanctified  are  troubled  with. 

To  resolve  this  doubt,  know  that  evil  thoughts 
are  either  put  into  men  from  without,  as  when  Satan 
does  suggest,  or  wicked  men  do  solicit  to  evil,  1  Chron. 
xxi.  1 ;  thus  Job's  wife,  Curse  God  and  die.  Job  ii.  9  ; 
or  they  rise  from  within,  out  of  the  evil  concupiscence 
of  man's  own  heart,  Matt.  xv.  19;  and  sometimes  they 
are  mixed,  coming  both  from  within  and  without. 

Those  which  come  only  from  Satan,  may  usually 
be  known  from  them  that  arise  out  of  man's  heart,  by 
their  suddenness  and  incessantness ;  namely,  when 
they  are  repelled  they  will  sometimes  return  again  a 
hundred  times  in  a  day.  Also  they  are  unreasonable 
and  unnatural ;  strange  and  violent  in  their  motions ; 
receiving  no  check,  but  by  violent  resistance.  Whereas, 
those  which  altogether,  or  in   great  part,  are  from 


284  THE  christian's  daily  walk. 

man's  own  corrupt  heart,  they  usually  arise  by  occa- 
sion of  some  external  object,  or  from  some  natural 
cause,  and  are  not  so  sudden  and  incessant,  nor  so  un- 
natural and  violent. 

Now  all  those  evil  thoughts,  or  thoughts  of  evil 
rather,  which  are  from  Satan;  if  you  consent  not  unto 
them,  but  abhor  and  resist  them  with  detestation,  they 
are  not  your  sins,  but  Satan's,  and  theirs  that  put 
them  into  you.  They  are  your  crosses,  because  they 
are  matter  of  trouble  to  you,  but  they  are  not  your 
sins,  because  they  leave  no  guilt  upon  you.  They  are 
no  more  your  sins  than  these  thoughts.  Cast  thyself 
down  headlong,  and  fall  dov/n  and  w^orship  me,  viz. 
the  devil,  were  Christ's  sins,  if  you  consent  not,  but 
resist  them,  as  Christ  did,  Matt.  iv.  5,  9. 

You  should  carefully  observe  this.  For  if  the 
devil  w^as  so  malicious  and  presumptuous,  as  to 
assault, our  blessed  Saviour  with  such  devilish  tempta- 
tions, injecting  into  him  such  vile  and  blasphemous 
notions  and  thoughts ;  should  you  think  it  strange  that 
he  does  perplex  you  with  the  like  ?  And  for  all  this, 
you  have  no  cause  to  doubt,  whether  Christ  were  the 
Son  of  God  or  no,  though  the  devil  made  an  if  of  it, 
and  it  w^as  the  thing  the  devil  aimed  at;  why  then 
should  it  be  doubted  that  any  of  Christ's  members  may 
be  thus  assaulted  1  And  yet,  surely,  they  have  no 
cause  for  this  to  question,  whether  they  be  sanctified, 
or  in  a  state  of  grace.  For  these  vain  thoughts  in 
them  are  so  far  from  being  abominable  evils,  that, 
being  not  consented  to,  they  are,  as  I  said,  not  their 
sins. 

It  is  a  piece  of  the  devil's  cunning,  first  to  fill  a  man 
full  of  abominable  thoughts,  and  then  to  be  the  first 
that  shall  put  in  this  accusation  and  doubt,  viz.  Is  it 
possible  for  any  child  of  God,  that  is  sanctified  wdth 
God's  Holy  Spirit,  to  have  such  thoughts  ?  But  con- 
sider well,  that  an  innocent  Benjamin  may  have 
Joseph's  cup  put  into  his  sack's  mouth,  without  his 
knowledge  or  consent,  by  him,  who  for  his  own  ends 
intended  thereby  to  accuse  Benjamin  of  theft  and  in- 
gratitude. Gen.  xliv.  2,  4,  15.      Was  Benjamin  any 


THE    christian's    DAILY    WALK.  285 

thing  the  more  dishonest  or  ungrateful  for  this?  No! 
Satan  does  not  want  malice  or  cunning  in  this  kind 
to  play  his  feats.  Wliere  he  cannot  corrupt  men,  yet 
there  he  will  vex  and  perplex  them. 

But  let  it  be  granted,  that  these  blasphemous  and 
abominable  thoughts,  which  trouble  you  are  indeed 
your  sins,  either  because  they  arise  from  your  own 
evil  heart,  or  because  you  did  consent  to  them.  If  so, 
then  you  have  much  cause  to  grieve  and  repent,  but 
not  to  despair,  or  to  say  you  are  not  God's  child ;  for 
it  is  possible  for  a  sanctified  man  to  be  made  guilty, 
either  by  outward  act,  or  by  consent  and  approbation, 
or  by  some  means  or  other,  of  any  one  sin,  except 
that  against  the  Holy  Ghost ;  and  yet  if  he  confess  and 
bewail  his  sin,  and  repent,  believe,  and  ask  mercy,  it 
shall  be  forgiven  him  ;  for  he  has  our  Saviour's  word 
for  it.  Matt.  xii.  31,  32. 

And  whereas  you  say  you  were  not  troubled  with 
such  abominable  thoughts  before  you  made  profession 
of  a  holy  life ;  I  answer,  this  is  not  to  be  wondered  at. 
For  before  that  time,  the  devil  and  you  were  friends; 
then  he  thought  it  enough  to  suffer  you  to  be  proud 
of  your  civil  honesty,  or,  it  may  be,  to  content  your- 
self with  a  mere  form  of  godliness,  because  that  you 
were  free  from  notorious  crimes,  as  adultery,  lying, 
swearing,  &c.  For  when  he  could  by  these  more 
plausible  ways  lead  you  captive  at  his  will,  he  saw 
you  were  his  sure  enough  already,  what  need  was 
there  then,  that  he  should  solicit  you  any  further,  or 
disturb  your  quiet?  But  now,  that  you  have  re- 
nounced him  in  earnest,  and  that  he  and  you  are  oppo- 
sites ;  you  may  be  sure,  that  he  will  attempt  by  all 
means  to  reduce  you  into  your  old  state :  or  if  he  fail 
of  that,  yet  as  long  as  you  live,  so  far  as  God  shall 
permit,  he  will  do  what  he  can  to  disturb  )our  peace, 
by  vexing  and  molesting  you. 

Moreover,  God  does  permit  this,  for  divers  holy 
purposes : 

1.  To  discover  the  devil's  malice. 

2.  To  chasten  his  children,  and  to  humble  inem, 
because  they  were  too  well  conceited  of  the  goodness 


286  THE  chPwIstian's  daily  walk. 

of  their  nature  in  their  unregeneracy,  or  might  he  too 
uncharitable  and  censorious  of  others ;  and  too  pre- 
sumptuous of  their  own  strength,  since  they  were 
regenerate. 

3.  God  likewise  permits  these  buffettings  and  win- 
nowings  of  Satan,  both  to  prevent  pride,  and  other  sins, 
and  to  exercise  and  try  the  graces  of  his  children ;  to 
give  them  experience  of  their  own  weakness,  and  of 
his  grace  towards  them,  and  strength  in  them,  even 
in  their  weakness ;  preserving  them  from  being  van- 
quished, although  they  fight  with  principalities  and 
powers,  and  spiritual  wickedness.  For  God's  strength 
is  made  perfect  in  man's  weakness,  2  Cor.  xii.  9. 

Remedies  against  evil  and  blasphemous  thoughts. 

That  Christians  who  are  troubled  with  blasphemous, 
and  other  abominable  thoughts,  may  be  less  troubled, 
or  at  least  not  hurt  by  them,  follow  these  directions. 

(1.)  Proofs  of  the  being  of  God. 

First,  Arm  yourself  with  evident  proofs  that  there 
is  a  God,  that  there  is  a  divine,  spiritual,  absolute,  and 
independent  Being,  from  whom,  and  to  whom  are  all 
things,  and  by  whom  all  things  consist. — Next,  Con- 
firm yourself  in  a  sure  persuasion  that  the  Bible  and 
holy  Scriptures  are  the  pure  word  of  this  only  true 
God.  Then  labour  with  your  heart,  that  it  so  rever- 
ence and  love  God  and  his  will,  as  to  be  always  ready 
to  rise  against  every  motion  to  sin,  especially  these  of 
the  worse  kind,  with  loathing  and  detestation. 

First,  To  be  assured  that  there  is  a  God,  consider 
first  the  creation,  preservation,  and  order  of  the  crea- 
tures. How  could  it  be  possible  that  such  a  woi'Id 
could  be  made  and  upheld,  or  that  there  should  be 
such  an  order,  or  subordination  among  creatures,  if 
there  were  not  a  God  ?  The  heavens  give  their  influ- 
ence into  the  air,  w^ater,  and  earth;  these,  by  virtue 
hereof,  afford  means  of  comfort  and  support  to  all 
living  creatures,  Psa.  xix.  1;  civ.  The  creatures 
without  sense  serve  for  the  use  of  the  sensitive;  and 
all  serve  for  the  use  of  man;  who,  although  he  be  an 
excellent  creature,  yet  of  himself  he  is  so  impotent, 
tjiat  he  cannot  add  one  cubit  to  his  stature,  Luke  xii. 


THE    christian's    DAILY    WALK.  287 

25;  nay,  he  cannot  make  one  hair  white  or  black, 
therefore  could  not  be  the  maker  of  these  things, 
Matt.  V.  36. 

Moreover,  if  the  creatures  were  not  limited  and 
ordered  by  a  superior  Being,  they  would  devour  one 
another,  in  such  a  manner  as  to  bring  all  to  confusion. 
For  the  savage  beasts  would  eat  up  and  destroy  all 
the  tame  and  gentle,  the  strong  would  consume  the 
weak.  Job  xxxviii.  10,  11;  the  sea,  if  it  had  not  bounds 
set  to  its  proud  waves,  would  stand  above  the  moun- 
tains, Psa.  civ.  6;  and  the  devil,  who  hates  mankind, 
would  not  suffer  a  man  to  live  at  any  quiet,  if  there 
were  not  a  God,  one  stronger  than  the  strongest  crea- 
tures, to  restrain  Satan,  and  to  confine  every  thing  to 
its  place  and  order.  How  could  there  be  a  continual 
vicissitude  of  things  ?  How  could  we  have  rain  and 
fruitful  seasons,  and  our  souls  be  filled  with  food  and 
gladness,  if  there  were  no  God?  Acts  xiv.  15 — 17. 
Thus,  by  the  creation,  the  invisible  things  of  God,  that 
is,  his  eternal  power  and  Godhead,  are  clearly  seen, 
Rom.  i.  20;  for  by  these  things,  which  are  thus  made, 
and  thus  preserved,  he  has  not  left  himself  without 
witness,  that  God  is,  and  that  he  made  all  things  for 
himself,  even  for  his  own  glory.  Pro  v.  xvi.  4. 

Secondly,  If  all  things  came  by  nature,  and  not 
from  a  God  of  nature,  how  then  have  miracles,  which 
are  many  times  against  nature,  and  do  always  tran- 
scend and  exceed  the  order  and  power  of  nature,  been 
wrought  ?  For  nature  in  itself  does  always  work 
even  in  its  greatest  works,  in  one  and  the  same  man- 
ner and  order.  For  nature  is  nothing  else  but  the 
power  of  God  in  the  creatures,  to  support  them,  and 
to  produce  their  effects  in  due  order.  Wherefore  if 
any  thing  be  from  nature,  or  from  miracle,  it  is  from 
God ;  the  one  from  his  power  in  things  ordinary,  the 
other  from  his  power  in  things  extraordinary;  where- 
fore, whether  you  look  on  things  natural,  or  above 
nature,  you  may  see  there  is  a  God. 

Thirdly,  Look  into  the  admirable  workmanship  of 
but  one  of  the  creatures,  namely,  your  own  soul,  and 
particularly  into  your  conscience :  whence  are  your 


288  THE  chp.istian's  daily  walk. 

fears  that  you  shall  be  damned  ?  What  need  it;  nay, 
how  could  it  trouble  you,  for  your  blasphemous 
thoughts  and  other  sins,' if  it  were  not  privy  to  itself, 
that  there  is  a  God,  who  will  bring  every  thought  into 
judgment?  Eccles.  xii.  14. 

Fourthly,  Make  use  of  the  eye  of  faith,  whereby 
you  may  see  God,  who  is  invisible,  and  that  more  dis- 
tinctly, more  certainly,  and  more  fully,  Heb.  xi.  27. 
Remember  that  it  is  the  first  principle  of  all  religion, 
which  is  first  to  be  learned,  namely.  That  God  is,  that 
all  things  are  made  by  him,  and  that  he  is  a  rew^arder 
of  all  those,  who  so  believe  this,  that  they  diligently 
seek  him,  Heb.  xi.  3,  6. 

2d.  Proofs  of  the  divinity  of  the  Scriptures. 

1.  That  you  may  assure  yourselves,  that  the  Scrip- 
tures are  the  word  of  God;  consider,  first,  how  infalli- 
bly true  they  relate  things  past,  according  as  they 
were  many  hundred  years  before;  also  in  foretelling 
things  to  come  many  hundred  of  years  after,  wdiich 
you  may  see  to  have  come  to  pass,  and  daily  do  come 
to  pass  accordingly;  which  they  would  not  do  if  they 
were  not  God's  word. 

2.  They  lay  open  the  particular  and  most  secret 
thoughts  and  aflJections  of  man's  heart,  which  they 
could  not  do,  if  they  ^vere  not  the  word  of  him,  that 
knows  all  things ;  in  whose  sight  all  things  are  naked 
and  open,  Heb.  iv.  12,  13. 

3.  They  command  all  duties  of  piety,  sobriety,  and 
equity,  and  do  prohibit  all  vice,  in  such  a  manner  as 
all  the  writings  and  laws  of  all  men  laid  together, 
neither  do,  nor  can  do,  Psa.  xix.  7. 

4.  As  the  Scriptures  discover  a  state  of  eternal  dam- 
nation unto  man,  and  condemn  him  to  it  for  sin,  Gal. 
iii.  22;  so  they  reveal  a  sure  w^ay  of  salvation,  Rom.  i. 
17;  which  is  such  a  way  as  could  never  enter  into  the 
imagination  and  heart  of  any  man,  or  of  all  men 
together,  without  the  word  and  revelation  of  the  Spirit 
of  God,  who  in  his  wisdom  found  out,  and  ordained 
this  way,  1  Cor.  ii.  9. 

5.  The  Scriptures  are  a  word  of  power,  almighty 
beyond   the  power  of  any   creature;   pulhng   down 


THE    christian's    daily    WALK.  289 

strong  holds;  casting  down  imaginations,  and  every 
high  thing  that  exahs  itself  against  the  knowledge  of 
God,  and  brings  into  captivity  every  thought  to  the 
obedience  of  Christ,  2  Cor.  x.  4 — 6. 

6.  Lastly,  The  Scriptures  have  an  universal  consent 
with  themselves,  though  penned  by  divers  men;  which 
proves  that  they  are  not  of  any  private  interpretation ; 
but  that  these  holy  men  of  God  spake  as  they  were 
moved  by  the  Holy  Ghost,  2  Peter  i.  20,  21.  Much 
more  might  be  said  to  this  point,  but  this  may  suffice. 

Helps  against  unnatural  and  violent  suggestions. 

Against  temptations  to  lay  violent  hands  upon 
yourself  and  others,  you  must  have  these  or  the  like 
Scriptures  in  readiness:  Thou  shalt  not  kill,  Exod. 
XX.  13;  and.  See  thou  do  thyself  no  harm,  Acts  xvi. 
28;  and  such  like.  And  that  you  may  be  prepared 
against  all  other  vile  temptations,  possess  your  heart 
beforehand  with  this,  that  these  are  great  wickednesses 
against  God,  against  your  God.  When  Joseph  could 
say.  Shall  I  commit  this  great  wickedness  and  sin 
against  God?  no  temptations  could  prevail  against  him, 
Gen.  xxxix.  9.  Thus  much  for  forearming  your- 
selves against  blasphemous  and  vile  thoughts  and 
temptations. 

In  the  second  place;  when  you  are  thus  armed, 
whensoever  these  blasphemous  and  fearful  thoughts 
rise  in  you,  or  are  forced  upon  you,  take  heed  of  two 
extremes : 

First,  Do  not  contemn  them,  so  as  to  set  light  by 
them ;  for  this  gives  strength  to  sin,  and  advantage  to 
Satan. 

Secondly,  Be  not  discouraged,  nor  yet  faint  through 
despair  of  being  free  from  them,  in  due  time;  or  of 
withstanding  them  in  the  meantime.  For  then  Satan 
has  his  end,  and  his  will  of  you. 

But  carry  yourself  in  a  middle  course;  pore  not  too 
much  on  them,  dispute  not  too  much  wath  them  pre- 
sume not  of  your  own  strength ;  but  by  lifting  up  of 
your  hearts  in  prayer,  call  in  God's  aid  to  resist  and 
withstand  them;  present  some  suitable  Scripture  to 
vour  mind,  such  as  is  directed  against  thena,  whereby 
25 


290  THE  christian's  daily  walk. 

you  may  with  a  holy  detestation  resist  them,  accord- 
ing to  Christ's  example,  with,  It  is  written.  Matt.  iv. 
6,  7.  Now  when  you  have  done  this,  then,  if  it  be 
possible,  think  on  them  no  more. 

Thirdly,  Endeavour  at  all  times  to  make  conscience 
in  the  whole  course  of  your  life  of  your  thoughts,  even 
of  the  least  thoughts  of  evil,  yea  of  all  thoughts,  and 
this  will  be  a  good  means  to  keep  out  all  evil  thoughts, 
2  Cor.  X.  5.  If  it  cannot  prevail  thus  far;  yet  you 
shall  have  this  benefit  by  it,  when  your  heart  can 
testify  for  you,  that  you  would  in  every  thing  please 
God,  and  that  you  make  conscience  of  less  sinful 
thoughts  than  those  vile  ones  with  which  you  are 
troubled;  then  you  may  be  sure  that  you  may  be, 
and  are  God's  children,  and  are  sanctified,  notwith- 
standing those  blasphemous  thoughts  and  devilish 
temptations. 

(3.)  Doubts  of  sanctification  from  the  prevalence 
of  some  gross  sin. 

Again,  Some  doubt  they  are  not  sanctified,  because 
they  have  fallen  into  some  gross  sin;  it  may  be,  into 
worse  than  those  which  they  committed  in  their  state 
of  unregeneracy. 

I  answer  such;  you  are  in  a  very  ill  case,  if  you  do 
not  belie  yourselves;  and  if  so,  you  are  in  an  ill  case, 
because  you  do  belie  yourselves.  I  advise  you  that 
have  thus  sinned  in  either,  to  repent  speedily,  and  to 
ask  forgiveness.  God  by  his  Spirit  does  as  well  call 
you  to  it,  as  he  did  Israel,  saying.  Return  to  the  Lord — 
thou  hast  fallen  by  thine  iniquity,— take  with  you 
words,  and  turn  unto  the  Lord,  and  say  unto  him, 
Take  away  all  our  iniquity,  and  receive  us  graciously; 
then  will  God  answer,  I  will  heal  your  backsliding,  I 
will  love  you  freely,  Hosea  xiv.  1 — 4.  You  say,  that 
you  are  backsUdden ;  suppose  it  were  so,  he  saith,  I 
will  heal  your  backslidings,  &c.,  read  Jer.  iii.  12,  13. 
Micah  vii.  18,  19. 

You  must  not  doubt,  but  that  gross  sins  committed 
after  a  man  is  effectually  called,  are  pardonable.  It  is 
the  devil's  policy  to  cast  these  doubts  into  your  heads, 
so  wholly  to  drive  you  to  despair,  by  shutting  out  all 


291 

hope  of  grace  and  mercy,  that  you  might  have  no 
thought  of  returning  and  seeking  unto  God  again; 
but  beheve  him  not:  he  is  a  liar,  John  viii.  44.  For 
it  may  befall  one  that  is  in  a  state  of  grace,  to  commit 
the  same  gross  sins  after  conversion,  which  he  did 
before,  if  not  greater  than  the  same.  Did  not  David, 
by  his  adultery  and  murder,  exceed  all  the  sins  that 
ever  he  committed  before  his  conversion?  2  Sam.  xi; 
1  Kings  XV.  5.  Did  not  Solomon  worse  in  his  old  age 
than  ever  in  his  younger  days'?  1  Kings  xi.  4,  5. 
Did  Peter  commit  any  sin  like  that  of  denying  and 
forswearing  his  master,  before  his  conversion'?  Matt, 
xxvi.  74.  Why  w^ere  the  falls  of  these  worthies  written, 
but  for  examples  to  us,  on  whom  the  ends  of  the  earth 
are  come'?  1  Cor.  x.  11,  12. 

First,  That  every  one  who  stands  should  take  heed 
lest  he  fall. 

Secondly,  That  if  any  are  fallen  into  any  sin  by  any 
occasion,  he  might  rise  again  as  they  did,  and  not  des- 
pair of  mercy. 

No  man,  though  converted,  has  any  assurance,  ex- 
cept he  is  specially  watchful,  and  except  he  have 
special  assistance  of  God's  grace,  to  be  preserved  from 
any  sin,  except  that  against  the  Holy  Ghost;  but  if  he 
be  watchful  over  his  ways,  and  do  improve  the  grace 
of  God  in  him  after  conversion,  seeking  unto  God  for 
increase  of  grace,  then  he,  as  well  as  the  apostle  Paul, 
may  be  kept  from  such  gross  sins  as  are  of  the  foulest 
nature,  otherwise  not,  1  Cor.  iv.  4. 

Indeed,  they  that  are  born  of  God,  have  received 
the  sanctifying  influences  of  God's  Spirit,  that  seed  of 
grace,  which  ever  remains  in  them.  Whence  it  is 
that  they  sin  otherwise  in  a  state  of  regeneracy  than 
they  did  before;  insomuch  that  the  Scripture  of  truth, 
notwithstanding  the  after  sin,  saith,  that  whosoever  is 
born  of  God  sins  not,  1  John  iii.  9 ;  not  that  they  are 
free  from  the  act  and  guilt  of  sin,  for  in  many  things 
we  sin  all,  saith  James,  James  iii.  2;  but  because  they 
sin  not  with  full  consent,  Rom.  vii.  15,  6z:c.  They 
are  not  servants  to  sin;  they  do  not  make  a  trade  of 
sin,  as  they  did  in  their  unregeneracy,  John  viii.  34. 


292  THE  christian's  daily  walk. 

Rom.  vi.  16,  18,  19,  20,  22.  Neither  do  they  sin  the 
sin  unto  death,  1  John  v.  17,  18,  which  all  unregenerate 
men  may,  and  some  do.  Yet  for  all  this,  it  may,  and 
often  does  come  to  pass,  that,  partly  from  Satan's 
malice  and  power,  partly  from  the  remains  of  corrupt 
nature,  and  partly  from  God's  just  judgments  on  many, 
because  of  their  negligence  and  presumption,  their 
conceit  of  their  own  strength,  or  their  censoriousness 
and  unmercifulness  to  them  that  had  fallen,  that  true 
Christians  may  fall  into  some  particular  gross  sin  or 
sins,  for  matter,  greater  than  ever  before  conversion. 

(4.)  Doubts  of  sanctification  from  the  want  of  affec- 
tionate sorrow  for  sin;  and  the  defects  of  repentance. 

Others  yet  complain  and  say,  they  fear  they  have 
not  repented,  they  feel  that  they  cannot  repent;  for 
they  cannot  grieve  as  they  ought.  They  can  pour  out 
floods  of  tears,  more  than  enough  for  crosses,  but  many 
times  they  cannot  shed  one  tear  for  sin.  They  do 
nothing  as  they  ought  to  do.  They  live  in  their  sins 
still.  How  then  can  they  be  said  to  have  repented,  and 
to  be  sanctified? 

If  by  doing  as  you  ought,  you  mean  perfectly  fulfil- 
ling every  point  and  circumstance  of  the  \d.w,  never 
any  mere  man  did  thus;  if  you  could  do  as  you  ought, 
what  need  have  you  of  Christ  Jesus  as  a  Saviour  and 
an  Advocate? 

But  if  by  doing  as  you  ought,  you  mean  a  doing 
according  as  God,  now,  qualifying  the  rigor  of  the  law 
by  the  graciousness  of  the  gospel,  does  require  of  you, 
and  in  Christ  will  accept  of  you ;  namely,  to  will  and 
endeavour  in  truth  to  do  the  whole  will  of  God;  then, 
if  you  will,  desire,  and  endeavour  to  mourn  for  sin,  to 
repent,  and  obey  as  you  should,  you  may  truly  be  said 
to  do  as  you  ought,  Isa.  i.  19.  And  in  this  case,  look 
by  faith  to  the  perfect  obedience  of  the  Lord  Jesus 
Christ,  your  surety  and  redeemer,  Rom.  viii.  4. 

And  as  for  weeping  at  crosses,  sooner  or  more  than 
for  sins,  this  does  not  always  argue  more  grief  for  one 
than  for  the  other:  for  weeping  is  an  effect  of  the  body, 
following  much  the  temper  thereof;  also  sense  appre- 
hends a  natural  object,  or  matter  of  bodily  grief,  in 


THE    christian's    DAILY    WALK.  293 

such  a  manner,  that  the  body  is  wrought  upon  more 
sensibly,  than  when  a  spiritual  object  of  grief  is  only 
apprehended  by  faith.  Wherefore  bodily  tears  flow 
easily  from  sense  of  crosses,  and  more  hardly  from 
thoughts  of  sin:  for  spiritual  objects  do  not  ordinarily 
work  passions  in  the  body  so  soon,  nor  so  much,  as 
bodily  and  sensible  objects  do.  Grief  for  a  cross  is 
more  outward  and  passionate;  thence  tears;  but  spiri- 
tual grief  is  more  inward  and  deep,  in  which  cases, 
tears  lie  so  far  off,  and  the  organs  of  tears  are  so  much 
contracted,  and  shut  up,  that  they  cannot  be  fetched 
or  wrung  out,  but  with  much  labour.  When  you  are 
bidden  in  Scripture  to  mourn  and  weep  for  your  sins, 
nothing  else  is  meant,  but  to  grieve  much,  and  to 
grieve  heartily,  as  they  do,  who  weep  much  at  out- 
ward calamities.  Besides  it  is  not  unknown  that  even 
in  natural  grief,  dry  grief  is  many  times  greater  than 
that  which  is  moistened,  and  overflows  with  tears. 
And  some  soft  effeminate  spirits  can  weep  at  any  thing, 
when  some  harder  spirits  can  weep  at  nothing,  As 
the  greatest  spiritual  joy  is  not  expressed  in  laughter, 
so  neither  is  the  greatest  spiritual  grief  expressed  in 
tears.  God  regards  the  inward  sighing  of  a  contrite 
heart,  more  than  the  outward  tears  of  the  eyes,  Psa. 
li,  17.  An  hypocritical  Saul,  being  overcome  with 
kindness,  1  Sam.  xxiv.  17,  18,  and  a  false-hearted 
Ahab,  being  upon  the  rack  of  fear,  1  Kings  xxi.  27, 
29,  may  in  their  qualms  and  passions  weep,  and  ex- 
ternally humble  themselves,  and  that  in  part  for  sin; 
when  a  dear  child  of  God  may  not  be  able  to  com- 
mand one  tear.  The  time  when  God's  children  have 
most  plenty  of  tears,  is  when  the  extremity  and 
anguish  of  grief  is  well  over,  namely,  when  their 
hearts  begin  to  melt  through  hope  of  mercy,  Zech. 
xii.  10. 

And  as  for  leaving  sin  altogether;  Who  ever  did  it 
in  this  life?  Wlio  ever  shall/  Since  there  is  no  man 
that  lives,  and  sins  not,  2  Chron.  vi.  36.  But  mistake 
not,  you  may  through  God's  grace  have  left  sin,  when 
yet  sin  has  not  left  you.  For  whosoever  hates  sin, 
and  resolves  against  it,  and  in  the  law  of  his  mind 
25*' 


29*4  THE  christian's  daily  walk. 

would  not  commit  it;  but  is  drawn  to  it  by  Satan,  and 
by  the  law  of  his  members:  and,  after  it  is  done,  does 
not  allow  it,  but  disclaims  it  with  grief;  this  man  has 
left  sin,  Rom.  vii.  23.  And  if  this  be  your  case,  it  may 
be  said  of  you,  as  the  apostle  said  of  himself:  it  is  not 
you  that  do  evil;  but  it  is  sin,  that  dwells  in  you, 
Rom.  vii.  20. 

(5.)  Doubts  of  sanctification  on  account  of  dulness 
in  spiritual  duties. 

Many  yet  complain,  they  cannot  pray,  read,  hear, 
meditate,  nor  get  any  good  by  the  best  companies,  or 
best  conferences  which  they  can  meet  with.  They 
are  so  dull,  so  forgetful,  so  full  of  distraction,  and  so 
unfruitful,  when  they  go  about,  or  have  been  about 
any  thing  that  is  good,  that  they  fear  they  have  no 
grace  at  all  in  them;  yea,  it  makes  them  sometimes  to 
forbear  these  duties;  and  for  the  most  part  to  go  about 
them  without  heart. 

It  is  not  strange  that  it  should  be  so  with  you;  so 
long  as  there  is  a  Satan  to  hinder  you,  and  so  long  as 
you  carry  about  the  old  man  and  body  of  sin  in  you. 
Moreover,  do  you  not  many  times  go  about  these  holy 
duties  remissly,  negligently,  only  customarily,  without 
preparation  thereunto,  not  looking  to  your  feet,  and 
putting  off  your  shoes  before  you  approach  unto  God's 
holy  things,  and  holy  presence?  Do  you  not  many 
times  set  upon  those  holy  duties  in  the  power  of  your 
own  might,  and  not  in  the  power  of  God's  might;  or 
have  you  not  been  proud,  or  too  well  conceited  of 
yourselves,  when  you  have  felt  that  you  have  per- 
formed good  duties  with  some  life ;  or,  are  you  sure, 
that  you  should  not  be  spiritually  proud,  if  you  had 
your  desire  in  doing  all  these  1  Further,  do  you  not 
miscall  things ;  calling  that,  no  prayer,  no  hearing,  &c., 
or  no  fruit,  because  you  do  them  not  so  well,  nor  bring 
forth  so  much,  as  in  your  spiritually  covetous  desires 
you  long  to  do,  and  have?  If  it  be  thus  with  you, 
then  first  mend  all  these  faults,  confess  them  to  God, 
and  ask  mercy.  Next  be  thankful  for  your  desires,  to 
pray,  read,  hear,  &c.,  and  for  your  longing  to  do  all 
these   as   you   should;   prosecute  those   desires,  but 


THE    christian's    DAILY    WALK  295 

always  in  the  sense  of  your  own  insufficiency,  and  in 
the  power  of  God's  might;  then  all  the  fore-mentioned 
duties  will  be  performed  with  less  difficulty  and  more 
fruit  and  comfort. 

Yet  because  in  all  these  duties  you  travel  heaven- 
ward up  the  hill,  and  your  passage  is  against  wn"nd  and 
tide,  and  with  a  strong  opposition  of  enemies  in  the 
W'ay;  you  must  never  look  to  perform  them  without 
sense  of  much  difficulty  and  little  progress  in  com- 
parison of  what  you  aim  at  in  your  desires.  It  con- 
cerns you  therefore  to  ply  your  oars,  and  to  apply 
yourselves  by  all  means,  to  work  out  your  salvation 
with  fear  and  trembling;  I  mean,  with  fear  to  offend 
in  any  of  the  afore-mentioned  duties,  not  in  fear  that 
you  have  no  grace,  because  you  cannot  perform  them 
as  well  as  you  should,  and  would,  Phil.  ii.  12.  For 
since  you  feel  and  bewail  your  dulness,  deadness,  and 
unprofitableness  in  holy  services,  it  argues  that  you 
have  life,  because  no  man  feels  corruption,  and  dis- 
likes it,  by  corruption,  but  by  grace.  I  am  sure  that 
such  as  have  no  true  grace,  can,  and  do  daily,  fail  in 
all  these  duties,  but  either  they  find  not  their  failings, 
or  if  they  do,  yet  they  complain  not  of  them  with 
grief  and  dislike.  If  you  heartily  grieve,  because  you 
do  no  better,  your  desires  to  do  as  you  should  do,  are 
a  true  sign  of  grace  in  you,  Neh.  i.  11.  For  this  duty 
is  always  well  done,  in  God's  account,  where  there 
is  truth  of  endeavour  to  do  well,  and  true  grief  that  it 
is  done  no  better. 

And  whereas  you  say,  that  by  reason  of  want  of 
spiritual  life  in  holy  duties,  you  have  been  made  to 
neglect  them  altogether,  I  pray,  what  have  you  got 
thereby,  but  much  grief,  and  uneasiness?  But  tell  me, 
how  is  it  with  you?  are  you  pleased  with  yourself  in 
your  neglect;  or  is  it  so  that  you  can  have  no  peace 
in  your  heart  until  you  set  yourselves  diligently  to  do 
those  duties  again,  as  well  as  you  can?  If  so,  it  is  a 
sign  that  you  are  not  quite  destitute  of  saving  grace. 

(6.)  Doubts  of  sanctification  from  sudden  dulness 
after  duties. 

Others,  when  they  have  been  at  holy  exercises,  and 


296  THE  christian's  daily  walk. 

in  good  company  have  felt  joy,  and  sweet  conafort 
therein;  but  afterward,  oftentimes  much  duhiess  has 
suddenly  seized  upon  them;  which  makes  them  fear 
they  have  no  root  in  themselves,  and  that  their  joys 
and  comforts  were  not  sound. 

This  dulness  after  fresh  comforts  may,  and  often 
does  befall  those,  in  whom  is  truth  of  grace,  but  com- 
monly through  their  own  fault.  And  to  speak  freely 
to  you;  it  may  be  you  were  not  thankful  to  God  for 
your  joys  and  comforts  when  you  had  them;  but  did 
ascribe  too  much  to  yourseh^es,  or  unto  the  outward 
means  by  which  you  had  them.  Or  it  may  be,  you 
did  too  soon  let  go  your  hold  of  these  spiritual  com- 
forts, betaking  yourself  to  worldly  business,  or  to  other 
thoughts,  before  you  had  sufficiently  digested  these, 
and  before  you  had  committed  them  under  safe 
custody,  insomuch  that  the  devil  finding  your  com- 
forts lie  loose,  and  unguarded,  steals  them  from  you; 
or  else  haply  the  Lord  knows  that  you  are  not  able  to 
bear  the  continuance  of  your  joys  and  comforts,  but 
your  hearts  will  be  over-light  and  overjoyed,  and 
exalted  above  measure,  2  Cor.  xii.  7;  therefore  in  his 
just  chastisements,  or  in  his  loving  wisdom,  God  may 
suffer  deadness  in  this  sort  to  seize  you. 

(7.)  Doubts  of  sanctification  on  account  of  being 
outdone  by  others. 

There  are  also  some,  who,  when  they  perceive  that 
some  new  converts  to  religion,  who  have  not  had  half 
of  the  time  or  means  to  be  good  as  they  have  had, 
yet  outstrip  them  in  knowledge,  faith,  mortification, 
and  willingness  to  die;  doubt  of  the  truth  of  their  ow^n 
graces. 

It  is  more  than  you  can  certainly  know,  whether 
they  have  more  saving  grace  than  you;  for  when 
with  a  charitable  eye  you  look  upon  the  outside  of 
another's  behaviour,  and  shall  look  with  a  severe  and 
searching  eye  into  the  corruptions  of  your  own  heart, 
you  may  easily,  through  modesty  and  charity,  think 
others  better  than  yourselves,  and  it  is  good  for  you 
so  to  do;  an  error  in  that  case,  if  you  do  commit  it, 
is  tolerable.     Many  also  can  utter  what  they  have,  it 


THE    christian's    DAILY    WALK.  297 

may  be,  better  than  you,  and  can  make  a  small  matter 
seem  much,  and  a  little  to  go  far,  when  many  times 
you,  in  modesty,  may  not  set  forth  yourself,  or,  if  you 
would,  could  not. 

But  let  it  be  granted,  that  many  of  short  standing  in 
the  school  of  ('hristianity,  have  got  the  start  of  you  in 
grace:  if  it  was  through  God's  grace  accompanying 
their  diligence,  and  from  his  just  hand  upon  you,  fol- 
lowing your  negligence,  then  they  are  to  be  com- 
mended, and  you  are  to  be  humbled,  and  to  be  pro- 
voked unto  an  holy  emulation  by  them  to  quicken 
your  pace,  and  to  double  your  diligence.  But  take 
heed  that  it  be  not  your  pride  and  self  love,  which 
causes  you  not  to  bear  it,  that  others  should  be  better 
than  yourselves. 

It  may  be  that  it  is  not  your  fault,  but  it  is  from 
God's  abundant  grace  unto  others,  above  that  which 
you  have  received :  for  the  Scriptures  make  it  evi- 
dent, that  God  gives  unto  several  men  differently, 
according  to  his  good  pleasure,  Eph.  iv.  7 ;  Rom.  xii. 
3;  1  Cor.  xii.  11.  Hence  it  was,  that  David  became 
wiser  than  his  teachers,  and  ancients,  Psa.  cxix.  99, 
100,  and  the  apostle  Paul  attained  more  grace  than 
those  that  were  in  Christ  before  him.  God  gives  unto 
some  tive  talents,  when  he  gives  unto  others  but  two; 
he  that  has  most  given  him,  gains  in  the  same  space 
of  time,  twice  as  much  as  the  other,  yet  he  that  gained 
but  two  talents  had  his  commendation,  and  his  propor- 
tionable reward  of  well-doing.  For  the  Lord  saith 
unto  him  also.  Well  done,  faithful  servant,  enter  into 
thy  Master's  joy.  Matt.  xxv.  21 — 23.  For  he  improved 
his  talents  according  to  the  measure  of  grace  received, 
though  he  gained  not  so  much  as  the  other. 

Take  heed  that  your  eye  be  not  evil,  because  God 
is  good.  Matt.  xx.  15.  May  not  he  give  as  much  unto 
the  last  as  unto  the  first,  and  more,  if  he  please?  We 
should  rather  be  thankful  for  the  increase  of  grace  in 
others,  than  either  to  repine  at  them,  or,  without 
ground,  to  conclude  against  the  trutfi  of  our  own.  For 
we  are  much  the  better,  if  w^e  would  see  it,  for  other's 
graces ;  God's  kingdom  is  enlarged  and  strengthened 


298  THE  christian's  daily  walk. 

thereby;  the  common  good  of  Christ's  body,  which  is 
the  church,  gains  by  it.  Now  the  more  excellent  any 
member  of  the  body  is,  according  to  his  gifts  and  place, 
the  rest  of  the  members  should  therein  the  more  re- 
joice, 1  Cor.  xii.  26. 

(8.)  Doubts  of  sanctification  from  a  sense  of  the 
hardness  of  the  heart. 

Lastly,  Many  yet  will  say,  that  their  hearts  remain 
hard  and  stony,  yea,  they  say,  that  they  grow  harder 
and  harder ;  wherefore  they  think  that  the  stony  heart 
was  never  taken  out  of  them,  and  that  they  remain 
unsanctified. 

Know,  that  there  are  two  sorts  of  hard  hearts. 

One  total  and  not  felt,  which  will  not  be  broken,  nor 
brought  unto  remorse  either  by  God's  threats,  com- 
mandments, promises,  judgments,  or  mercies ;  Zech. 
vii.  11 ;  but  obstinately  stands  out  in  a  course  of  sin, 
being  past  feeling,  Eph.  iv.  19. 

The  second  is,  a  hardness  mixed  with  some  soft- 
ness, which  is  felt  and  bewailed ;  this  is  incident  to 
God's  children:  of  this  the  church  complains,  saying 
unto  God,  Why  hast  thou  hardened  our  hearts  against 
thy  fear?  Isa.  Ixiii.  17.  Now  W'hen  the  heart  feels  its 
hardness,  and  complains  of  it,  is  grieved,  and  dislikes 
it,  and  would  that  it  were  tender  like  Josiah's,  2  Chron. 
xxxiv.  27,  so  that  it  could  melt  at  the  hearing  of  the 
word ;  this  is  a  sure  proof  that  the  heart  is  regenerate 
and  not  altogether  hard,  but  has  some  measure  of  true 
softness ;  for  it  is  by  softness  that  hardness  of  heart  is 
felt,  witness  your  own  experience ;  for  before  the 
hammer  and  fire  of  the  word  were  applied  to  your 
hearts,  you  had  no  sense  of  it,  and  never  complained 
thereof 

You  must  not  call  a  heavy  heart,  a  hard  heart;  you 
must  not  call  a  heart  wherein  is  a  sense  of  indisposi- 
tion to  good,  a  hard  heart;  except  only  in  comparison 
of  that  softness,  which  is  in  it  sometimes,  and  which 
it  shall  attain  unto,  when  it  shall  be  perfectly  sancti- 
fied; in  which  respect  it  may  be  called  hard.  Whoso- 
ever has  his  will  so  wrought  upon  by  the  word,  that 
it  is  bent  to  obey  God's  will,  if  he  knew  how,  and  if 


THE    christian's    DAILY    WALK.  299 

he  had  power;  this  man,  whatsoever  hardness  he  feels, 
his  heart  is  soft,  not  hard.  The  apostle  had  a  heart 
held  in,  and  clogged  with  the  flesh,  and  the  law  of 
his  members,  that  it  made  him  to  think  himself 
wretched,  because  he  could  not  be  fully  delivered 
from  it ;  yet  we  know  his  heart  was  a  sound  heart, 
Rom.  vii.  24. 

Among  those  that  are  sanctified,  there  remains  more 
hardness  in  the  heart  of  some  than  in  others  ;  and 
what  with  the  committing  of  gross  sins,  and  cursory 
and  slight  doing  of  good  duties,  and  through  neglect 
of  means  to  soften  it,  the  same  men's  hearts  are  harder 
at  one  time  than  at  another,  of  which  they  have  cause 
to  complain,  and  for  which  they  have  cause  to  be 
humbled,  and  to  use  all  means  to  soften  it ;  but  it  is 
false  and  dangerous,  hence  to  conclude  that  such  are 
not  in  a  state  of  grace  because  of  such  hardness  in 
the  heart ;  for  as  God's  most  perfect  children  on  earth 
know  but  in  part,  and  believe  but  in  part ;  so  their 
hearts  are  softened  but  in  part,  1  Cor.  xiii.  9. 


SECT.    11.    FEARS    OF    APOSTASY,    REMOVED. 

There  yet  remain  many,  who  though  they  cannot 
reply  to  the  answers  given  to  take  away  their  false 
fears  and  doubts ;  but  are  forced  to  yield,  that  they 
find  they  now  are,  or  at  least  have  been  in  a  state  of 
grace ;  yet,  this  they  fear,  that  they  are  already  fallen, 
or  shall  not  persevere,  but  shall  fall  away  before  they 
die. 

(1.)  What  kind  of  Christians  may  apostatize. 

Concerning  falling  away  from  grace,  first  know, 
that  of  those  that  give  their  names  to  Christ  in  out- 
ward profession,  there  are  two  sorts : 

The  first  sort  are  such,  who  have  received  only  the 
common  gifts  of  the  Spirit;  as  first,  illumination  of  the 
mind  to  know  the  mystery  of  salvation  by  Christ,  and 
truly  to  assent  unto  it,  Heb.  vi.  4,  5. 

Secondly,  Together  with  thisTvnowledge,  is  wrought 
in  them  by  the  same  Spirit  a  lighter  impression  upon 


300  THE  christian's  daily  walk. 

the  affections,  which  the  Scripture  calls  a  taste  of  the 
heavenly  gift,  and  of  the  good  word  of  God,  and  of 
the  powers  of  the  world  to  come,  Heb.  vi.  4,  5.  By 
these  gifts  of  the  Spirit,  the  souls  of  these  men  are 
raised  to  an  ability  to  do  more  than  nature,  and  mere 
education  can  help  them  unto ;  carrying  them  further 
than  nature  or  art  can  do,  by  working  in  them  a  kind 
of  spiritual  change  in  their  affections,  and  a  kind  of 
reformation  of  their  lives. 

But  yet  all  this  while  they  are  not  ingrafted  into 
Christ ;  neither  are  deeply  rooted,  as  the  corn  in  good 
ground,  nor  yet  are  thoroughly  changed  and  renewed 
in  the  inward  man.  Matt.  xiii.  21  ;  they  have  at  best 
only  a  form  of  godliness,  but  have  not  the  power 
thereof,  2  Tim.  iii.  5. 

Now  these  men  may,  and  often  do  fall  away,  not 
into  some  particular  gross  sins,  of  which  they  were 
sometime  after  a  sort  washed;  but  into  a  course  of 
sinning  ;  falling  from  the  very  form  of  godliness,  and 
may  so  utterly  lose  those  gifts  received,  that  they 
may  in  the  end  become  very  apostates;  yet  this  is  not 
properly  a  falling  from  grace.  It  is  only  a  falling 
away  from  the  common  graces  or  gifts  of  the  Spirit, 
and  from  those  graces  which  they  did  seem  to  have, 
and  which  the  church  out  of  her  charity  did  judge 
them  to  have  ;  but  they  fall  not  from  true  saving 
grace,  for  they  never  had  any,  Luke  viii.  18.  For  if 
ever  they  had  been  indeed  incorporated  into  Christ 
Jesus,  and  had  been  sound  members  of  his  body,  and 
in  this  sense  had  ever  been  of  us,  as  the  apostle  John 
speaks,  then  they  would  never  have  departed  from 
us,  but  should  no  doubt  have  continued  with  us,  1 
John  ii.  19. 

(2.)  Of  such  Christians  as  shall  persevere. 
The  second  sort  of  those  that  have  given  their 
names  to  Christ,  are  such  as  are  endued  with  true 
justifying  faith,  and  saving  knowledge,  and  are  re- 
newed in  the  spirit  of  their  mind ;  whereby,  through 
the  gracious  and  powerful  working  of  the  sanctifying 
Spirit,  the  word  makes  a  deeper  impression  upon  the 
will  and  the  affections,  causing  them  not  only  to  taste, 


THE    christian's    DAILY    WALK.  301 

but,  which  is  much  more,  to  feed  and  to  drink  deep 
of  the  heavenly  gift,  and  of  the  good  word  of  God, 
and  of  the  powers  of  the  world  to  come ;  so  as  to 
digest  them  unto  the  very  changing  and  transforming 
them,  by  the  renewing  of  their  minds,  Rom.  xii.  2,  and 
unto  the  sanctifying  of  them  throughout  in  their  whole 
man,  both  in  spirit,  soul,  and  body,  1  Thess.  v.  23 ; 
so  that  Christ  is  indeed  formed  in  them,  and  they  are 
become  new  creatures,  2  Cor.  v.  17 ;  being  made  par- 
takers of  the  divine  nature,  2  Peter  i.  4. 

Now  concerning  these :  it  is  not  possible  that  any 
of  them  should  fall  away,  either  wholly  or  for  ever. 

(3.)  How  far  a  Christian  may  decline  in  grace,  and 
the  causes  thereof. 

Yet  it  must  be  granted,  that  they  may  decline  and 
fall  back  so  far,  as  to  grieve  the  good  Spirit  of  God, 
and  to  offend  and  provoke  God  very  much  against 
them,  and  to  make  themselves  deserving  of  eternal 
death.  They  may  fall  so  far  as  to  interrupt  the  exer- 
cise of  their  faith,  Psa.  xxxii.  3,  wound  their  con- 
science, Psa.  li.  8 — 11,  and  may  lose  for  a  time  the 
sense  of  God's  favour,  and  may  cause  him,  like  a  wise 
and  good  father,  in  his  just  anger,  to  chide,  correct, 
and  threaten  them,  so  that  they  may  have  cause  to 
think  that  he  will  utterly  reject  them,  and  never  re- 
ceive them  into  his  heavenly  kingdom ;  until,  by  re- 
newing their  faith  and  repentance,  they  return  into  the 
right  way,  and  do  recover  God's  loving  kindness  to- 
ward them  again. 

That  you  may  understand  and  believe  this  the 
better,  consider  what  grace  God  gives  unto  his  elect, 
and  how,  and  from  what  they  may  fall:  also  you  must 
observe  well  the  difference  there  is  between  the  sin- 
ning of  the  regenerate  and  unregenerate,  together 
with  the  different  condition  wherein  they  stand,  while 
they  are  in  their  sins. 

In  ttie  first  act  of  conversion,  I  speak  of  men  of 
yeais  and  discretion,  God  by  his  word  through  his 
Holy  Spirit  does  infuse  a  habit  of  holiness,  namely,  a 
habit  of  faith,  and  all  other  saving  graces;  thus,  every 
child   of  God   receives   that   holy   anointing   of  the 

26 


302  THE  christian's  daily  walk. 

Spirit,  1  John  ii.  20;  that  which  the  Scripture  calls 
the  seed  remaining  in  him,  1  John  iii.  9. 

Secondly,  God  by  his  gracious  means  and  ordi- 
nances of  the  gospel  does  increase  this  habit  and 
these  graces. 

Now,  because  every  man  that  is  truly  regenerate, 
carries  about  with  him  the  body  of  sin  and  cor- 
ruption, and  lies  open  daily  unto  the  temptations  of 
the  world  and  the  devil ;  a  truly  regenerate  man  may 
be  drawn,  not  only  into  sins  of  ignorance  and  common 
frailty,  but  into  gross  sins  ;  whereby  the  light  and 
warmth  of  God's  Spirit  may  be  so  chilled  and  dark- 
ened, that  he  may  break  out  into  presumptuous  sins. 
Yea,  upon  his  negligent  use,  or  omission  of  the  means 
of  the  spiritual  life  and  strength,  God  may  justly  give 
him  over  to  a  fearful  declension  in  grace  and  back- 
sliding; yet  the  truly  regenerate  fall  only  from  some 
degrees  of  holiness,  and  from  certain  acts  of  holiness ; 
but  not  from  the  infused  habit  of  holiness ;  that  blessed 
seed  ever  remains  in  him,  1  John  iii.  9.  His  falling  is 
either  only  into  particular  sins,  and  into  much  faihng 
in  particular  good  duties ;  or  if  it  be  towards  a  more 
general  defection,  yet  it  is  never  universal  from  the 
general  purpose  of  well-doing,  into  a  general  course 
of  evil. 

For  the  regenerate  man  does  never  so  sin,  as  the 
unregenerate  man  does,  aUhough  for  matter  their  sins 
may  be  alike,  yea,  sometimes  those  of  the  regenerate, 
greater.  There  is  great  difference  in  their  sins,  and 
manner  of  sinning. 

1.  Regenerate  men  may  sin  through  ignorance,  but 
they  are  not  willingly  and  wilfully  ignorant,  as  are 
the  unregenerate  in  some  things  or  other,  2  Peter  iii.  5. 

2.  Regenerate  men  may  commit,  not  only  the  com- 
mon sins  of  infirmity;  into  which,  by  reason  of  the 
remains  of  the  lusts  of  the  flesh,  they  fall  often;  such 
as  rash  anger,  discontent,  doubts,  fears,  dulnesis,  and 
deadness  of  heart  in  spiritual  exercises,  and  inward 
evil  thoughts  and  motions  of  all  sorts ;  but  they  may 
also  commit  gross  sins,  such  as  an  open  and  direct 
breach  of  God's  commandments ;  yet  those  are  done 


THE    christian's    DAILY    WALK.  303 

against  their  general  purpose,  as  David  did,  for  he  had 
said,  he  would  look  to  his  ways,  Psa.  xxxix.  1;  and  he 
had  determined  to  keep  God's  righteous  judgments, 
Psa.  cxix.  106.  Yea,  many  times  they  are  done 
against  their  particular  purposes,  as  Peter's  denial  of 
of  his  Master,  Matt.  xxvi.  35.  They  are  not  usually 
contrived,  or  thought  on  before,  but  fallen  into  by 
occasion,  or  are  forced  thereunto  by  the  violent  cor- 
ruption of  the  affections,  or  sensual  appetites,  2  Sam. 
xi.  2;  2  Gal.  vi.  1.  Moreover,  they  do  not  make  a 
trade  and  custom  of  sin;  these  kinds  of  sins  do  not 
pass  them  any  long  time  unobserved;  but  are  seen, 
bewailed,  confessed  to  God,  and  prayed  against;  and 
are  burdensome  and  grievous  to  them,  making  them 
to  think  worse  of  themselves,  and  to  become  base  in 
their  own  eyes  because  of  them.  But  it  is  usually  ^ 
directly  otherwise  with  the  unregenerate  in  all  these 
particulars,  Gen.  xxvii.  41;  Micah  ii.  1. 

3.  The  regenerate  may  not  only  commit  sins  gross 
for  matter,  but  presumptuous  for  manner,  namely, 
they  may  commit  them  not  only  against  knowledge 
and  consent,  but  with  a  premeditated  deliberation,  and 
determination  of  will,  as  David  did  in  the  murder  of 
Uriah,  2  Sam.  xi.  8 — 25.  But  it  is  seldom  that  a  child 
of  God  does  commit  presumptuous  sins;  his  general 
determination  and  prayer  is  against  them,  Psa.  xix. 
13.  It  is  with  much  strife  and  reluctance  of  will,  and 
with  little  delight  and  content,  in  comparison.  He 
never  sins  presumptuously,  but  when  he  is  drawn 
thereunto,  or  forced  thereupon  by  some  overstrong 
corruption  and  violent  temptation  for  the  time,  as 
David  was,  being  over  eagerly  bent  to  hide  his  sin, 
and  to  save  his  credit:  for  if  he  could  by  any  means 
have  gotten  Uriah  home  to  his  wife,  he  would  never 
have  caused  him  to  be  slain,  2  Sam.  xi.  8 — 13.  And 
although  presumptuous  sins  cast  him  into  a  deadness 
and  numbness  of  heart  and  spirit,  in  which  he  may 
lie  for  a  time  speechless  and  prayerless,  as  it  was  with 
David;  yet  he  feels  that  all  is  not  well  with  him,  until 
he  have  again  made  his  peace  with  God,  Psa.  xxxii. 
3,  4.     And  when  he  has  the  ministry  of  God's  power- 


804  THE  christian's  daily  walk. 

ful  word,  to  make  him  plainly  see  his  sin,  then  he  will 
humble  himself  and  reform  it,  2  Sam.  xii.  18;  Psa.  li, 
12,  13.     The  unregenerate  are  not  so. 

4.  Lastly.  A  regenerate  man  may  fall  one  degiee 
further,  namely,  he  may  so  lose  his  first  love,  that  he 
may,  though  not  fall  into  utter  apostasy,  yet  decline 
from  good  very  far,  even  to  a  coldness  and  remiss- 
ness in  good  duties,  even  in  the  exercises  of  religion, 
if  not  to  an  utter  omission  of  them  for  a  time.  The 
life  and  vigour  of  his  graces  may  suffer  sensible 
eclipses  and  decay.  Asa,  though  a  good  king,  went 
apace  this  way,  2  Chron.  xv.  17,  as  appears  by  his 
imprisoning  the  good  prophet,  and  in  oppressing  the 
people  in  his  latter  days,  and  in  trusting  to  the  physi- 
cians, and  not  seeking  to  God  to  be  cured  of  his  dis- 
ease, 2  Chron.  xvi.  10,  12.  And  Solomon,  the  truly 
beloved  of  God  in  his  youth,  went  further  back,  2  Sam. 
xii.  24;  Neh.  xiii.  26;  giving  himself  to  all  manner  of 
vanities,  Eccles.  ii.  and  in  his  old  age  did  so  doat  upon 
his  many  wives,  that  he  fell  to  idolatry,  or  at  least 
became  accessary,  by  building  them  idol  temples,  and 
accompanying  them  to  idolatrous  services,  insomuch 
that  it  is  said,  they  turned  away  his  heart  after  other 
gods,  and  his  heart  was  not  perfect  with  the  Lord  his 
God,  as  was  the  heart  of  David  his  father,  1  Kings 
xi.  3 — 20.  Yet  there  is  a  wide  difference  between 
these  backslidings,  and  the  apostasies  of  men  unre- 
generate. For  these  do  not  approve  nor  applaud 
themselves  in  those  evil  courses,  into  which  they  are 
backslidden,  when,  out  of  the  heat  of  temptation,  they 
do  think  of  them;  neither  have  the  regenerate  full  con- 
tent in  them,  but  find  vanity  and  vexation  in  them,  as 
Solomon  did  even  in  the  days  of  his  vanity.  They 
do  not  in  this  their  declined  estate,  hate  the  good 
^•enerally,  which  once  they  loved,  but  look  back  upon 
it  with  approbation ;  and  their  heart  secretly  inclines 
unto  a  liking  of  it,  and  of  them  who  are,  as  they  once 
were;  so  that  in  the  midst  of  their  bad  estate,  they 
have  a  mind  to  return,  but  that  they  are  yet  so  hampered, 
and  entangled  with  the  snares  of  sin,  that  they  cannot 
get  out.     Lastly,  They  in  God's  good  time,  by  his 


THE    christian's    DAILY    WALK.  305 

grace,  do  break  forth  out  of  this  eclipse  of  grace,  by 
the  hght  whereof  they  see  their  wretchedness  and  folly, 
and  are  ashamed  of  their  backsliding  and  revolting ; 
and  they  again  do  their  first  works;  and  with  much 
ado,  recover  their  former  joys  and  comforts,  though  it 
may  be  never  with  that  life,  lustre,  and  beauty,  as  in 
former  times ;  and  this  as  a  just  correction  of  their 
sin,  that  they  may  be  kept  humble,  and  be  made  to 
look  better  to  their  standing  all  the  days  of  their  life 
by  it.  It  is  not  so  with  the  hypocritical  professors, 
who  were  never  truly  regenerate ;  but  quite  contrary, 
as  you  may  observe  in  the  apostasies  of  Saul,  1  Sam. 
xxviii.  3,  6,  7,  &c.  and  of  king  Joash,  2  Chron.  xxiv. 
11,  18 — 23,  and  Simon  Magus,  and  others. 

(4.)  The  differences  between  the  falls  of  the  sincere 
and  insincere. 

These  differences  rise  hence,  because  that  the  com- 
mon graces  of  the  unregenerate  are  but  as  flashes  of 
lightning,  or  as  the  fading  light  of  meteors,  which 
blaze  but  for  a  while ;  and  are  like  the  waters  of 
land-floods,  which  because  they  have  no  spring  to 
feed  them,  run  not  long,  and  in  time  may  be  quite 
dried  up. 

But  the  saving  graces  of  the  regenerate  receive 
their  light,  warmth,  and  life  from  the  Sun  of  righteous- 
ness, therefore  can  never  be  totally  or  finally  eclipsed. 
And  they  rise  from  that  well  and  spring  of  living 
water  which  cannot  be  drawn  dry,  or  so  dammed  up, 
or  stopped,  but  that  it  will  run  more  or  less,  unto 
eternal  life,  John  iv.  14, 

As  the  regenerate  man  does  not  sin  in  such  a  man- 
ner as  the  unregenerate,  with  all  his  heart,  so  neither 
is  he,  w^hen  he  has  sinned,  in  the  same  state  and  con- 
dition, which  the  unregenerate  is  in.  He  is  in  the 
condition  of  a  son,  who  notwithstanding  his  failings, 
abides  in  the  house  for  ever.  But  not  so  the  other  ; 
who,  being  no  son,  but  a  servant,  is  for  his  misde- 
meanour turned  out,  and  abides  not  in  the  house  for 
ever,  1  John  viii.  35. 

Although  the  regenerate  as  well  as  the  unregener- 
ate draw  upon  themselves,  by  their  sins,  t^he  simple 
26  * 


306 

guilt  of  eternal  death,  yet  this  guilt  is  not  accounted, 
neither  does  it  redound  to  the  person  of  the  truly 
regenerate,  as  it  does  to  the  others  ;  because  Christ 
Jesus  has  so  satisfied,  and  does  make  intercession  for 
his  own,  that  his  death  is  made  effectual  for  them,  but 
not  for  the  others,  John  xvii,  9,  15,  20.  Their  justifi- 
cation and  adoption  by  Christ  remain  unaltered; 
although  many  benefits  flowing  from  thence  are,  for 
a  while,  justly  suspended ;  they  remain  children  still, 
though  under  their  Father's  anger;  as  Absalom  re- 
mained a  son  uncast  off,  not  disinherited  by  David, 
when  yet  his  father  would  not  let  him  come  into  his 
presence,  2  Sam.  xiv.  24.  This  spiritual  leprosy  of 
sin,  into  which  God's  children  fall,  may  cause  them 
to  be  suspended  from  the  use  and  comfortable  posses- 
sion of  the  kingdom  of  God,  and  from  the  enjoyment 
of  the  privileges  thereof,  until  they  be  cleansed  of 
their  sin  by  renewed  faith  and  repentance.  Yet,  as 
the  leper  in  the  law,  had  still  right  to  his  house  and 
goods,  although  he  was  shut  out  of  the  city  for  his 
leprosy;  so  the  truly  regenerate  never  lose  their  right 
to  the  kingdom  of  heaven  by  their  sins,  Lev.  xiii.  46; 
2  Chron.  xxvi.  21.  For  every  true  member  of  Christ 
is  knit  unto  Christ  by  such  everlasting  bonds,  whether 
we  respect  the  relative  union  of  Christ  with  his  mem- 
bers by  faith  to  justification,  which,  after  it  is  once 
made  by  the  Spirit  of  adoption,  admits  of  no  breach 
or  alteration  by  any  means,  Rom.  viii.  15 — 17,  35;  or 
whether  we  respect  the  real  union  of  the  Spirit,  whence 
flows  sanctification,  which  though  it  may  suffer  decay, 
and  admits  of  some  alteration  of  degrees,  being  not 
so  strong  at  one  time  as  at  another,  yet  can  never 
quite  be  broken  ofl',  as  has  been  proved,  1  John  ii.  27; 
iii.  9;  these  bonds,  I  say,  are  so  strong  and  lasting, 
that  all  the  powers  of  sin,  Satan,  and  hell  itself,  can- 
not separate  the  weakest  true  member  from  C'hrist,  or 
from  his  love,  or  from  God's  love  tovv^ards  him  in 
Christ,  Rom.  viii.  33  to  the  end. 

This  strength  of  grace,  that  keeps  men  from  falling 
totally  or  finally  from  Christ,  does  not  depend  upon 
the  strength  or  will  of  him  that  stands,  but  on  the 


307 

election  and  determination  of  him  that  calls,  Rom. 
ix.  11. 

(5.)  Why  the  faithful  shall  not  finally  apostatize. 

And  whereas  it  may  be  demanded  why  a  man,  w^ho 
being  at  his  highest  degree  of  holiness,  did  yet  fall 
back  more  than  half  way,  may  not  as  well,  or  rather 
fall  quite  away  1 

1  answer,  it  is  not  in  respect  of  the  nature  of  inhe- 
rent holiness  in  him ;  for  Adam  had  holiness  in  per- 
fection, yet  fell  quite  from  it,  Gen.  i.  27;  iii.  6.  There 
is  nothing  in  the  nature  of  this  grace  and  holiness, 
excepting  only  in  the  root  whence  it  springs,  but  that 
a  man  may  now  also  fall  wholly  from  it.  But  it  is 
because  grace  is  now  settled  in  man  on  better  terms. 
For  the  little  strength  we  receive  in  regeneration,  is, 
in  point  of  perseverance,  stronger  than  the  great 
strength  which  the  first  Adam  received  in  his  crea- 
tion. Adam  was  perfectly,  but  changeably  holy; 
God's  children  in  regeneration  are  made  imperfectly, 
but  unchangeably  holy,  Jer.  xxxii.  40.  This  stability 
of  grace  now  consists  in  this,  in  that  all  who,  by 
faith  and  by  the  Holy  Spirit,  are  ingrafted  and  incor- 
porated into  Christ,  the  second  Adam,  have  the  spring 
and  root  of  their  grace  founded  in  him,  and  not  in 
themselves,  as  the  first  Adam  had,  2  Cor.  i.  21,  22. 
They  are  established  in  Christ,  Eph.  i.  4.  Wherefore, 
all  that  are  actual  members  of  Christ  cannot  fall  from 
grace  altogether;  for  as  Christ  died  to  sin  once,  and 
being  raised  from  the  dead  dies  no  more,  Rom.  vi.  5 — 
12,  so  every  true  member  of  Christ,  having  part  with 
him  in  the  first  resurrection,  dies  no  more,  but  lives 
for  ever  with  Christ.  For  all  that  are  once  begotten 
again  unto  a  lively  faith  and  hope,  by  the  resurrec- 
tion of  Jesus  Christ  from  the  dead,  to  an  inheritance 
incorruptible,  are  kept,  not  by  their  own  power,  unto 
salvation,  but  by  the  power  of  God  through  faith  in 
Christ  Jesus,  1  Peter  i.  3 — 5. 

Now,  that  a  man  effectually  called,  can  never  fall 
wholly  or  for  ever  from  a  state  of  grace,  I,  in  a  few 
words,  reason  thus.  If  God's  counsel,  on  which  man's 
salvation  is  founded,  be  sure  and  unchangeable,  2  Tim. 


308  THE  christian's  daily  walk. 

ii.  19,  and  if  his  calling  be  without  repentance,  Rom. 
xi.  29: 

If  God's  love  be  unchangeable  and  alters  not,  but 
whom  God  once  loves  actually,  him  he  loves  to  the 
end,  John  xiii.  1 : 

If  Christ's  office  of  prophet,  priest,  and  king,  in  his 
teaching,  satisfying,  and  making  intercession  for,  and 
in  his  governing  his  people,  be  after  the  order  of  Mel- 
chisedec,  unchangeable  and  everlasting,  he  ever  liv- 
ing to  make  intercession  for  them,  Heb.  vii.  21,  24, 
25  ;  and  if  his  undertaking,  in  all  these  respects,  with 
his  Father,  not  to  lose  any  whom  he  gives  him,  can- 
not be  frustrated,  John  vi.  39;  Luke  xxii.  32;  John 
xvii.  15: 

If  the  seal  and  earnest  of  the  Spirit  be  a  constant 
seal,  which  cannot  be  razed ;  but  seals  all  in  whom  it 
dwells  unto  the  day  of  redemption,  Eph.  i.  13,  14: 

If  the  w^ord  of  truth  wherewith  the  regenerate  are 
begotten,  be  an  immortal  seed,  which  when  once  it  has 
taken  root,  lives  for  ever,  1  Peter  i.  23,  25: 

If  God  be  constant  and  faithful  in  his  promise,  and 
omnipotent  in  his  power,  to  make  good  this  his  word 
and  promise,  saying,  I  will  make  an  everlasting  cove- 
nant with  them,  that  I  will  not  turn  away  from  my 
people  and  children  to  do  them  good,  but  I  w^ill  put 
my  fear  in  their  hearts,  that  they  shall  not  depart  from 
me,  Jer.  xxxii.  40: 

Then  from  all,  and  from  each  of  these  propositions, 
I  conclude,  that  a  man  once  indeed  a  member  of 
Christ,  and  indeed  in  a  state  of  grace,  shall  never 
totally  or  finally  fall  away. 

Tlie  patrons  of  the  doctrine  of  falling  from  grace, 
when  they  cannot  answer  the  invincible  arguments 
which  are  brought  to  prove  the  certainty  of  a  man's 
standing  in  a  state  of  salvation;  make  a  loud  cry 
in  certain  popular  objections,  such  as  are  very  apt  to 
take  with  simple  and  unstable  people. 

They  first  come  with  suppositions,  and  ask  this  and 
like  questions  :  If  David  and  Peter  had  died  in  the  act 
of  their  gross  sins,  whether  should  they  have  been 
saved  or  no  ? 


THE    christian's    DAILY    WALK.  309 

I  answer,  we  have  an  English  proverb,  What  if  the 
sky  fall  1  Propositions  are  but  weakly  grounded  on 
mere  suppositions.  Should  they  ask,  What  if  they 
had  died  in  the  act  of  their  sins  ?  Well,  say  they  had 
died  in  the  act  of  their  sin,  they  could  not  die  in  their 
impenitence;  they  in  an  instant  might  return  to  God, 
and  rely  on  Christ :  or  at  least,  if  sudden  death  had 
surprised  them ;  their  general  repentance  and  faith  in 
Christ  which  they  had  before  their  fall,  would  have 
been  sufficient  for  them.  For  their  justification  and 
adoption  were  not  impaired,  though  their  sanctifica- 
tion  was  diminished.  But  w^e  must  believe  God's 
promise,  and  the  issue  will  be  this,  though  we  cannot 
always  tell  how,  that  God  will  so  guide  his  children 
with  his  counsel,  that  afterwards  he  will  receive  them 
to  glory,  Psa.  Ixxiii.  24. 

Secondly,  They  object  violently,  that  this  doctrine 
of  not  falling  wholly  from  God,  and  of  certainty  of 
salvation,  after  a  man  is  once  in  a  state  of  grace,  is  a 
doctrine  of  licentiousness  and  carnal  liberty,  causing 
men  to  be  negligent  in  the  use  of  means  of  grace,  and 
careless  in  their  Christian  course;  for  when  they  once 
know  they  shall  not  be  damned,  they  will  live  as  they 
list;  say  they. 

First,  I  appeal  to  ancient  and  daily  experience,  both 
in  ministers  and  people.  For  those  who  have  been 
most  assured  of  God's  favour,  and  of  their  salvation, 
have  been  and  are  more  frequent  in  preaching,  more 
diligent  in  hearing,  and  in  the  use  of  all  good  means 
of  salvation,  than  those  of  the  other  opinion,  and  have 
been  most  holy  and  more  strict  in  their  lives.  But 
the  doctrine  of  these,  that  teach  falling  totally  and 
finally  from  grace,  they  being  the  patrons  of  free-will, 
on  which  all  the  fabric  of  their  building  hangs,  is 
rather  a  doctrine  opening  a  door  to  licentiousness. 
For  thinking  that  they  may  repent  if  they  will,  they 
judge  themselves  not  so  unwise  but  that  they  will  and 
shall  repent  before  they  die,  therefore  they  take  liberty 
to  live  as  they  list  in  the  mean  time. 

Secondly,  The  Scriptures,  the  nature  of  saving 
faith,  and  all  sound  judgment,  do  reason  quite  con- 


310  THE    christian's    DAILY    WALK. 

trary;  for  the  certainty  of  the  end  does  not  hinder,  but 
excite  and  encourage  men  in  the  use  of  all  good 
means  which  conduce  unto  that  end.  Christ  knew 
certainly  that  he  should  attain  his  end  of  mediatorship, 
viz.  the  salvation  of  men's  souls;  but  this  was  no 
cause  why  he  might  be  negligent  in  the  means.  Was 
there  ever  any  more  earnest  in  prayer,  or  more  long- 
ing to  finish  his  work,  than  our  blessed  Saviour, 
although  he  was  infallibly  certain  that  he  should  save 
and  glorify  man,  and  that  God  would  glorify  him  ? 
John  xvii.  1.  When  Daniel  knew  certainly  the  time 
of  deliverance  out  of  captivity,  he  was  not  hereby 
carnally  secure,  and  careless  in  the  use  of  all  good 
means  to  hasten  it;  but  betook  himself  to  fasting  and 
prayers,  that  God's  people  might  be  delivered,  Dan. 
ix.  X.  Because  God  assured  David  that  he  would 
build  him  a  house,  therefore,  saith  he,  thy  servant  has 
found  in  his  heart  to  pray,  viz.  that  thou  wouldest 
establish  it,  2  Sam.  vii.  27.  What  child  is  there,  that 
has  an  ingenuous  disposition,  or  any  real  goodness  in 
him,  will  slight,  and  neglect  to  please  his  father,  be- 
cause he  has  assured  him  of  a  large  inheritance,  or 
because  his  inheritance  is  entailed  upon  him  ? 

None  but  those  who  are  indeed  destitute  of  grace 
will  ever  wrest  and  pervert  the  doctrines  of  grace, 
making  them  to  be  unto  them  licences,  and  occasions 
of  wantonness  and  sin,  Jude  4;  Rom.  v.  21;  so  as  to 
say,  If  where  sin  abounded,  grace  abounded  much 
more;  then,  let  us  sin  that  grace  may  abound;  and  if 
we  are  not  under  the  law  but  under  grace,  then  let  us 
sin,  because  we  are  not  under  the  law  but  under  grace, 
Rom.  vi.  1,  15. 

But  as  any  man  has  truth  of  grace,  the  more  he 
knows  it,  the  more  he  reasons  otherwise.  Ezra 
having  not  only  a  hope,  but  the  possession  of  that 
which  God  has  promised ;  he  does  not  say.  Now  we 
may  live  as  we  list,  but  saith.  Should  we  again  break 
thy  commandments?  Ezra  ix.  13,  14.  An  honest  heart 
makes  the  same  inference  from  spiritual  deliverances. 
The  Scripture,  from  the  abundance  of  God's  grace,  and 
from  the  certainty  of  it,  does  reason  for  grace  and  for 


THE    christian's    DAILY    WALK.  311 

obedience.  How  shall  we,  that  are  dead  to  sin,  live 
yet  therein  1  Rom.  vi.  2.  And  in  another  place  the 
apostle  John  saith,  We  know  that  we  are  the  children 
of  God,  &c.,  but  what  is  the  inference  ?  Is  it,  we  may 
now  sin,  and  live  as  we  list,  because  we  know  that 
when  Christ  shall  appear,  we  shall  be  like  him  1  No, 
the  holy  apostle  infers  this,  He  that  has  this  hope, 
purifieth  himself  as  he  is  pure,  1  John  iii.  1 — 3. 


SECT.    12.    SUNDRY    DOUBTS    REMOVED;    IN    PARTICULAR, 
ABOUT    FALLING    FROM    GRACE. 

Notwithstanding  all  that  has  been  said,  concerning 
the  certainty  of  perseverance  in  grace,  after  the 
Christian  has  been  truly  converted  unto  God ;  yet 
many  will  doubt  they  shall  fall  away; 

(1.)  Because  they  fear  that  all  their  religion  has 
been  but  in  hypocrisy,  and  in  form  only,  but  not  in 
power ;  now  such  may  fall  away,  as  has  been  said. 

If  it  were  true,  that  all  which  you  have  done  were 
in  hypocrisy,  then  until  you  repent  of  your  hypocrisy, 
and  be  upright,  you  may  justly  fear  as  much;  yet  you 
must  not  desperately  conclude,  that  you  shall  fall 
away  from  your  profession ;  but  should  rather  be 
quickened  and  stirred  up  by  this  fear  to  abandon 
hypocrisy  and  to  serve  the  Lord  in  sincerity ;  and 
hereby  make  your  calling  and  election  sure,  that  you 
may  not  fall ;  and  then  you  have  God's  word  for  it, 
that  you  shall  never  finally  perish,  Psa.  xv.  1,  2,  5. 

Many  think  that  they  are  hypocrites,  who  yet  are 
sincere ;  wherefore  try  whether  you  be  an  hypocrite 
or  upright,  by  the  signs  of  uprightness  before  delivered. 
Chap.  XL,  Sect.  I. 

Only,  for  the  present,  note  this  ;  when  was  it  known, 
that  an  hypocrite  did  so  see  his  hypocrisy,  as  to  have 
it  a  burden  to  him,  and  to  be  weary  of  it,  and  to  con- 
fess it,  and  bewail  it,  and  to  ask  forgiveness  heartily 
of  God;  and  above  all  things  to  labour  to  be  upright  ? 
If  you  find  yourselves  thus  disposed  against  hypocrisy, 
and  for  uprightness,  although  I  would  have  you  hum- 


312  THE    CHIUSTIAn's    DAILY    WALK. 

bled  for  the  remainder  of  hypocrisy  which  you  discern 
to  be  in  you  ;  yet  chiefly  I  would  have  you  to  be  thank- 
ful to  God,  and  to  talve  comfort  in  this,  that  you  feel 
it,  and  dislil^e  it :  thank  God  therefore  for  your  up- 
rightness, comfort  yourselves  in  it,  and  cherish  and 
nourish  it  in  you,  and  fear  not. 

(2.)  Fears  because  of  the  decay  of  grace  and  com- 
fort removed. 

Others  object,  that  they  are  already  fallen  far  back- 
ward in  religion ;  they  do  not  feel  so  much  zeal  and 
fervency  of  affection  to  goodness,  nor  against  wicked- 
ness ;  nor  do  they  now  enjoy  those  comforts  and  clear 
apprehensions  of  God's  favour  tow^ards  them,  as  they 
did  in  their  first  conversion. 

It  may  be  that  you  are  declined  in  the  ways  of 
godliness,  and  have  lost  your  first  love,  from  w^hence 
all  those  inconveniences  have  arisen ;  but  may  it  not 
befall  any  child  of  God  to  have  lost  his  first  love,  as 
well  as  a  whole  church,  the  church  of  Ephesus  ?  Rev. 
ii.  4.  You  could  not  from  thence  conclude  that 
Ephesus  w^as  no  church,  neither  can  you  hence  con- 
clude, that  you  are  none  of  God's  children,  or  that 
you  shall  not  hold  out  unto  the  end.  But  if  it  be  so, 
be  willing  to  see  your  sin,  and  to  be  humbled,  and  re- 
pent heartily  of  it ;  following  the  counsel  of  Christ,  re- 
member whence  you  are  fallen,  repent  and  do  your 
first  works,  Rev.  ii.  5 ;  and  certainly  God's  child  shall 
have  grace  to  repent,  Psa.  Ixxiii.  24,  Ixxxix.  30,  32 ; 
then  you,  enduring  to  the  end,  shall  not  be  hurt  of  the 
second  death,  notwithstanding  that  sin  of  yours  in 
losing  your  first  love.  Rev.  ii.  11. 

But  it  may,  and  often  does  happen,  that  a  true  child 
of  God  does  in  his  own  feeling  think  he  has  less  grace 
now  than  at  first,  when  it  is  not  so;  the  reasons  of  his 
mistake  may  be  these : 

At  the  first  a  truly  regenerate  man  does  not  see  so 
much  as  afterwards  he  does.  At  first  you  had,  indeed, 
the  light  of  the  Sun,  but  as  at  the  first  dawning  of  the 
day,  whereby  you  saw  your  greater  enormities,  and 
reformed  many  things,  yea,  as  you  thought,  all;  but 
now  since  the  Sun  being  risen  higher  towards  the  per- 


THE    christian's    DAILY    WALK.  313 

feet  day,  shines  more  clearly,  it  comes  to  pass,  that  in 
these  beams  of  the  sun,  as  when  it  shines  into  a  house, 
you  may  see  more  motes,  and  very  many  things  amiss 
in  your  heart  and  life,  which  were  not  discovered  nor 
discerned  before;  you  must  not  say  you  had  less  sin 
then,  because  you  saw  it  not,  or  more  sin  now,  be- 
cause you  see  more.  For  as  the  eye  of  your  mind 
sees  every  day  more  clearly,  and  as  your  hearts  grow 
every  day  more  holy ;  so  will  sin  appear  unto  you 
every  day  more  and  more,  for  your  constant  humilia- 
tion and  daily  reformation.  For  a  Christian,  if  he  go 
not  backward,  sees  in  his  advanced  lifetime  more 
clearly,  what  is  yet  before  him  to  be  done,  and  with 
what  an  high  degree  of  affection  he  ought  to  serve 
God,  and  to  what  an  height  of  perfection  he  ought  to 
raise  his  thoughts  in  his  holy  aim,  which  in  the  infancy 
of  his  Christianity  he  could  not  see ;  hence  his  error. 
Even  as  it  is  usual  for  a  novice  in  the  University,  when 
he  has  read  over  a  few  systems  of  the  arts,  &c.,  to 
conceit  better  of  himself  for  scholarship,  than  when  he 
has  more  profound  knowledge  in  those  arts  afterwards, 
for  then  he  sees  his  difficulties,  which  his  weak  know- 
ledge not  being  able  to  pry  into,  passed  over  with  pre- 
sumption of  his  knowing  all. 

Secondly,  Good  desires,  and  enjoyments  of  comforts 
are  sudden,  new,  and  strange  at  first,  which  sudden- 
ness, strangeness,  and  newness  of  change,  out  of  a 
state  of  corruption  and  death,  into  the  state  of  grace 
and  life,  is  more  sensible,  and  leaves  behind  a  deeper 
impression,  than  can  possibly  be  made,  after  such 
time  that  a  man  is  accustomed  to  it :  or  than  can  be 
added  by  the  increase  of  the  same  grace.  A  man  that 
comes  out  of  a  close,  dark,  and  stinking  dungeon,  is 
more  sensible  of  the  benefit  of  a  sweet  air,  of  light  and 
liberty  the  first  w^eek,  than  he  is  seven  years  after  he 
has  enjoyed  these  to  the  full.  Let  a  mean  man  be 
raised  suddenly  and  undeservedly  to  the  state  and 
glory  of  a  king,  he  will  be  more  sensible  of  the  change, 
and  will  be  more  ravished  with  the  glory  of  his  estate 
for  the  first  week  or  month,  than  at  ten  years'  end 
when  he  is  accustomed  to  the  heart  and  state  of  a 

27 


314  THE  christian's  daily  walk. 

king,  yea  more,  than  if  at  ten  years'  end,  double  powci 
and  glory  should  be  conferred  on  him. 

Thirdly,  God  for  special  causes  is  peculiarly  tender 
of  his  scholars,  when  they  first  enter  into  Christ's 
school :  in  like  manner  does  he  deal  with  his  babes  in 
Christ,  before  they  can  go  alone,  Isa.  Ixvi.  12. 

Do  not  wise  schoolmasters,  the  better  to  encourage 
their  young  and  fearful  scholars,  show  more  outward 
expressions  of  affection  and  kindness  towards  them  the 
first  week  that  they  come  to  school,  yea,  it  may  be, 
show  more  countenance  and  familiarity  towards  them 
their  first  week  than  ever  after,  until  the  time  that  they 
send  them  to  the  University  1  And  has  not  a  young 
child  more  attendance,  and  fewer  falls  in  his  or  her 
infancy,  while  carried  in  the  arms,  or  led  in  the  hands 
of  his  father  or  mother,  than  when  it  goes  alone  ?  But 
when  it  goes  alone,  it  receives  many  a  fall,  and  many 
a  knock;  yet  this  does  not  argue  less  love  in  the 
parents,  or  less  strength  in  the  child  now,  than  when 
it  was  but  one  or  two  years  old. 

Fourthly,  Although  God's  trees,  planted  in  his 
courts,  Psa.  xcii.  14,  always  should,  and  usually  do  in 
their  advanced  years,  bear  more  and  better  fruit,  than 
they  did  or  could  do  in  their  youth ;  yet  these,  through 
a  false  apprehension  of  things,  may  judge  themselves 
to  be  more  barren  in  their  age,  than  they  were  in  their 
youth.  It  may  be,  you  feel  not  in  you  that  vigour, 
heat,  and  ability  to  perform  good  duties  now  in  age, 
as  you  did  in  your  younger  days ;  but  may  not  this 
arise  from  natural  defects,  as  from  want  of  memory, 
quickness  of  thought,  or  of  natural  heat  and  vigour  of 
your  spirits,  all  which  are  excellent  handmaids  to 
grace?  You  may  observe  this  in  older  Christians, 
who  have  long  walked  with  God,  that  in  their  age, 
they  have  these  natural  defects  recompensed  with 
better  and  more  lasting  fruit ;  as  with  more  fixedness 
and  soundness  of  judgment,  more  humility,  more  pati- 
ence and  experience,  wherewith  their  grey  hairs  are 
crowned  in  the  way  of  righteousness,  1  John  ii.  12, 
13.  Look  for  these,  and  labour  to  improve  yourselves 
in  them  in  your  age,  and  they  will  prove  more  bene- 


THE    christian's    DAILY    WALK.  315 

ficial  to  you,  than  your  fresh  feelings,  and  your  sen- 
sibly felt  zeal  in  your  younger  times,  Prov.  xvi.  31. 

(3.)  Fears  of  backsliding  and  apostasy,  from  the 
examples  of  others,  removed. 

There  are  yet  others,  it  may  be  the  same,  when 
they  observe  that  many  who  are  of  longer  standing 
than  themselves,  who  have  had  much  more  knowledge, 
and  have  made  a  further  progress  in  the  practice  of 
godliness  than  they,  are  yet  fallen  fearfully  into  some 
gross  sin  or  sins;  yea,  some  of  them  are  departed 
from  the  faith,  and  have  embraced  with  Demas  this 
present  world,  either  in  the  lust  of  the  flesh,  the  lust 
of  the  eye,  or  pride  of  life,  2  Tim.  iv.  10.  They  are 
some  of  them  fallen  to  popery,  or  some  other  false 
religion;  wherefore  they  fear  that  they  shall  fall 
away  also,  and  that  their  hearts  will  deceive  them 
in  the  end. 

That  the  falls  of  others  should  make  all  that  stand 
to  take  heed  lest  they  fall,  is  the  express  will  of  God, 
1  Cor.  X.  12.  It  is  a  high  point  of  wisdom  for  you  to 
observe  and  do  it.  Likewise  to  fear  so  much  as  to 
quicken  you  to  watchfulness  and  prayer,  is  an  holy 
and  commendable  fear;  but  to  fear  your  total  or 
final  falling  away,  only  because  some  that  have  made 
profession  of  the  same  religion  are  fallen,  is  without 
ground. 

For  it  may  be,  those  whom  you  see  to  be  fallen 
away,  never  had  any  other  than  a  form  of  godliness, 
and  never  had  more  than  the  common  graces  and  gifts 
of  the  Spirit.  For  if  they  be  quite  fallen  from  the  faith, 
it  is  because  they  were  never  soundly  of  the  faith, 
1  John  ii.  19.  Moreover,  grant  some  of  them  who  are 
fallen,  had  saving  grace;  may  they  not,  with  David, 
Psa.  li,  and  Solomon,  Eccles.,  recover  their  falls? 
This  you  should  hope  and  pray  for,  rather  than  by 
occasion  of  their  falls,  to  trouble  yourself  with  false 
and  fruitless  fear. 

(4.)  Fears  of  apostasy  in  times  of  persecution. 

Lastly,  Some  yet  fear,  that  if  persecution  should 
come  because  of  the  word  and  religion  which  they 
profess,  they  should  never  hold  out,  but  shall  fall  away. 


316  THE  christian's  daily  walk. 

Do  you  thus  fear?  Then  buckle  close  unto  you  the 
complete  armour  with  the  girdle  of  sincerity,  exercise 
yourselves  beforehand  at  your  spiritual  weapons:  with 
all  watchfulness  preserve  your  peace  with  God,  under 
whom,  at  such  times,  you  must  shelter  yourselves,  and 
by  whose  power  it  is  that  you  must  stand  in  that  evil 
day,  Ephes.  vi.  11,  13,  14.  But  know  that  a  child  of 
God  need  not  fear  persecution  with  such  discouraging 
and  distrustful  fear,  neither  should  you;  for  this  will 
but  give  advantage  to  your  enemies  of  all  sorts,  and 
will  make  your  hands  feeble,  and  your  hearts  faint. 
Raise  up  your  spirits,  and  chase  away  your  fears  thus: 
Consider  the  goodness  of  your  cause.  Consider  the 
wisdom,  valour,  and  power  of  him  that  has  already 
redeemed  you  with  his  blood,  who  has  already  led 
captivity  captive,  who  is  your  champion,  and  has 
engaged  himself  for  you,  until  he  has  brought  you  to 
glory;  I  mean  Christ  Jesus,  who  is  Lord  of  Hosts, 
under  whose  banner  you  fight  in  the  whole  Christian 
warfare.  Consider  likewise  the  faithfulness  of  God's 
promise,  made  to  all  his  children,  concerning  his  pre- 
sence and  help  in  time  of  persecution;  commanding 
them  not  to  take  thought  concerning  it,  having  pro- 
mised to  give  them  a  mouth  and  wisdom,  which  all 
their  adversaries  shall  not  be  able  to  resist,  Luke  xxi. 
14,  15.  Consider,  last  of  all,  the  blessed  experience 
which  the  holy  martyrs  have  had  of  God's  love  and 
help,  according  to  his  promise,  in  their  greatest  perse- 
cutions and  fiery  trials.  Observe  the  wisdom  and 
courage  of  those  who  in  their  own  nature  were  but 
simple  and  fearful.  Read  the  Book  of  Martyrs  next 
after  the  Scriptures  for  this  purpose,  and  through 
God's  grace,  though  you  were  naturally  as  fearful  as 
hares,  when  you  shall  be  called  to  it,  you  shall  be  as 
courageous  as  lions. 

It  is  not  hard  for  you  to  know  now,  whether  you 
shall  be  able  in  time  of  persecution  to  stand  fast  and 
not  fall  away.  If  you  now,  in  the  peace  of  the  gospel, 
can  deny  yourselves  in  your  lusts,  through  love  to  God, 
and  for  conscience  sake  towards  him,  and  can  rather 
part  with  them,  than  with   the   sincere  adherence  to 


THE    christian's    DAILY    WALK.  317 

Christ,  then  you  shall  be  able,  and  you  will  deny 
yourselves  in  the  matter  of  your  life,  if  you  be  put  to 
it  in  time  of  persecution,  rather  than  deny  Christ. 
For  this  first  is  as  difficult  as  the  latter;  and  the  same 
love  to  God,  and  conscience  of  duty,  which  does  now 
uphold  you,  and  bear  you  through  the  one,  will  then 
rather  uphold  and  bear  you  through  the  other.  For 
in  times  of  trial  and  sufiering  for  his  name,  you  may 
look  for  his  more  special  assistance. 

Wherefore  I  wish  all  who  are  troubled  with  false 
fears,  to  rest  satisfied  in  these  answers  to  their  doubts : 
and  I  would  have  them  give  over  calling  their  election, 
God's  love,  their  justification,  or  their  final  persever- 
ance into  question:  but  rather  fill  yourselves  with 
hope  and  assurance  of  God's  favour,  I  speak  still  to 
burthened  consciences,  comforting  yourselves  therein; 
abounding  in  thanksgiving  to  God  for  what  you  have, 
rather  than  repining  in  yourselves,  for  what  you  want. 

(5.)  Fears  arising  from  the  deceitfulness  of  the 
heart,  removed. 

Yet  I  know  there  are  some,  as  if  they  were  made 
all  of  doubting,  will  object,  my  heart  is  deceitful  I 
doubt  all  is  not,  I  doubt  all  will  not  be,  w^ell  with  me. 

If  your  heart  be  deceitful,  w4iy  then  do  you  believe 
it,  when  it  casts  in  these  doubts'?  and  why  do  you 
trust  to  it  more  than  unto  the  evidence  of  the  word  of 
God,  and  the  judgment  of  his  faithful  ministers;  who, 
by  the  word,  give  most  satisfying  resolutions  to  your 
doubts;  which  also  administer  unto  you  matter  of 
assured  hope  and  comfort  ? 

(6.)  Doubts  from  present  weakness  and  fears  an- 
swered. 

Another  w'ill  say,  I  do  even  faint  in  my  troubles,  and 
in  my  fears,  and  I  am  ready  to  give  all  over.  What 
shall  I  do?     What  would  you  have  me  to  do? 

Your  case  is  not  singular,  many  others  have  been, 
and  are  in  this  case;  it  is  no  otherwise  with  you  than 
it  was  with  the  Psalmist  and  Jonah;  do  as  they  in 
that  case  did:  First,  Give  not  over,  but  remember 
God,  call  upon  him,  give  him  no  rest.  Secondly 
Trust  on  him,  and  wait  until  you  have  comfort,  Psa. 
27* 


318  THE  ghr-istian's  daily  walk. 

xxvii.  23,  24.  That  holy  man  of  God  said,  My  flesh 
and  my  heart  fails,  but  God  is  the  strength  of  my 
heart,  and  my  portion  for  ever,  Psa.  Ixxiii.  26.  Like- 
wise Jonah ;  I  said,  I  am  cast  out  of  thy  sight,  yet  I 
will  look  again  towards  thiiie  holy  temple,  Jonah  ii.  4, 
7.  And  again.  When  my  soul  fainted  within  me,  I 
remembered  the  Lord,  and  my  prayer  came  up  unto 
thee,  into  thine  holy  temple;  that  is,  as  if  he  had  said 
unto  God,  I  prayed  unto  thee  in  the  name  of  Christ, 
and  thou  didst  hear  me.  When  you  walk  in  the  dark- 
ness of  aifliction  and  inward  discontent,  He,  to  whom 
God  gave  the  tongue  of  the  learned,  to  speak  a  word 
in  due  season  to  him  that  is  weary,  gives  you  counsel, 
saying.  Who  is  among  you  that  fears  the  J^ord,  and 
obeys  the  voice  of  his  servant,  that  walks  in  darkness 
and  has  no  light?  Let  him  trust  in  the  name  of  the 
Lord,  and  stay  upon  his  God,  Isa.  1.  4, 10.  Psa.  xxvii. 
23,  24.  Observe  it,  he  that  fears  the  Lord,  and  obeys 
his  voice,  yet  may  be  in  darkness  and  have  no  light ; 
what  darkness  is  this,  but  that  spoken  of  ver.  4.  viz. 
an  afflicted  weary  soul,  without  light  or  comfort? 
And  men,  thus  distressed,  must  trust  in  the  Lord,  and 
stay  upon  their  God. 

(7.)  Fears  of  not  enjoying  the  promises,  for  not 
sufficiently  performing  the  conditions. 

Yet  these  poor  souls,  who,  whether  they  should  be 
sharply  reproved,  or  pitied  more,  is  hard  to  say;  I  am 
sure  they  deserve  both,  will  yet  object  strongly,  It  is 
true,  they  that  fear  God  and  obey  him,  may  trust  in 
the  Lord,  and  stay  upon  God.  And  he  has  made  most 
rich  promises  to  them  that  know  him,  and  do  fear  and 
obey  him.  See,  here  is  a  promise  with  condition,  saith 
one,  I  must  fear  the  Lord,  I  must  obey  him,  I  know 
God  will  do  his  part,  if  I  could  do  mine,  but  these  I  do 
not;  what  warrant  then  have  I  to  look  for  comfort, 
or  any  thing  at  God's  hand,  for  his  promises  belong 
not  to  me  ? 

I  know  well,  that  with  this  doubt  the  devil  does 
much  perplex-  the  afflicted  souls  of  many  of  God's 
dearest  children,  and  by  it  keeps  oft^  all  the  remedies 
which  God's  word  can  afford,  so  that  thev  fasten  not 


THE    CHRISTIAN  S    DAILY    WALK.  319 

upon  them  to  do  them  good.  For  the  propositions 
of  the  word  are  easily  assented  unto;  bnt  all  the  matter 
lies  in  the  application  to  the  wound.  It  is  still  put  oft' 
with,  This  is  true  which  you  say,  but  it  belongs  not 
to  me,  for  I  do  not  fulfil  the  condition  required  on  my 
part. 

Wherefore  that  I  may,  by  God's  help,  fully  satisfy 
this  doubt,  and  quite  remove  this  scruple  of  scruples, 
it  must  be  carefully  observed,  that  God  makes  some 
promises  with  condition;  and  that  he  makes  some 
absolute  promises,  without  any  condition  on  man's 
part.  Would  you  know  what  promises  only  are  made 
with  condition  to  be  fulfilled  on  man's  part,  and  what 
promises  are  absolute  1 

Know  that  many  promises  in  the  word  concern  the 
end  of  man's  faith,  which  is  salvation  itself,  and  the 
recompence  and  reward  of  well-doing,  whether  cor- 
poral or  spiritual,  whether  it  be  temporal  or  eternal. 
These  are  made  with  condition;  namely,  to  those,  and 
only  to  those  who  believe  in  the  name  of  God,  and  that 
love,  fear,  and  obey  him.  For  it  does  not  consist  with 
the  wisdom  and  holiness  of  God,  to  bestow  heaven  and 
his  good  blessings  upon  any,  until  they  be  thus  quahfied 
and  made  meet  to  receive  them. 

Know  secondly,  and  observe  it  diligently,  that  there 
are  many  promises  in  the  word  which  concern  God's 
free  giving  the  said  grace  of  fear  and  obedience, 
required  as  means  to  obtain  the  former  promises  of 
good  things,  even  an  ability  to  perform  the  condition 
in  the  fore-mentioned  promises;  I  mean  not  such  a 
power  as  that  they  may  fulfil  the  condition  if  they 
will,  or  if  they  will  not  they  may  choose.  But  God 
has  made  absolute  promises  to  give  men  pov.'ci 
actually  to  will  and  to  do  the  things  required  in  the 
conditional  promises,  in  such  a  manner  that  he  will 
accept  both  will  and  deed,  and  in  some  cases  the  Vvill 
for  the  deed,  so  as  to  fulfil  those  his  conditional  pro 
mises  of  salvation,  &c.  Heb.  viii.  10;  Phil.  ii.  12. 

That  you  may  understand  me  fully,  I  will  instance 
in  some  of  the  chief  promises  in  this  kind,  made  to 
every  member  of  Christ,  without  exception.     This  is 


320  THE    CHRISTIAN  S    DAILY    WALK. 

the  covenant  that  I  will  make  with  the  house  of  Israel, 
that  is,  with  the  whole  church  of  God,  Heb.  viii.  10, 
a  new  covenant — and  I  will  put  my  law  into  their 
inward  parts,  and  write  it  in  their  hearts,  and  I  will 
be  their  God,  and  they  shall  be  my  people,  Jer.  xxxi. 

31,  33.  He  does  not  say,  he  will  be  their  God  if  they 
will  be  his  people,  but  saith  absolutely,  they  shall  be 
my  people.  Which  that  they  might  be,  both  there 
and  elsewhere,  he  has  said  absolutely,  without  con- 
dition, they  shall  be  all  taught  of  God,  Isa.  Hv.  13; 
John  vi.  45.  He  promises  likewise,  saying,  I  will 
sprinkle  clean  water  upon  you,  and  you  shall  be  clean; 
from  all  your  filthiness,  and  from  all  your  idols,  I  will 
cleanse  you.  A  new  heart  also  will  I  give  you,  and 
a  new  spirit  will  I  put  into  you,  and  I  will  take  away 
the  stony  heart  out  of  your  flesh,  and  I  will  give  you 
an  heart  of  flesh.  And  I  will  put  my  Spirit  within 
you,  and  cause  you  to  walk  in  my  statutes,  and  ye 
shall  keep  my  judgments  and  do  them,  &c.  Ezek. 
xxxvi.  25 — 27.  And  not  for  your  sakes  do  I  this, 
saith  he,  be  it  known  to  you,  be  ashamed  and  con- 
founded for  your  own  ways,  O  house  of  Israel,  ver. 

32.  And  again  he  saith,  I  will  make  an  everlasting 
covenant  with  them,  that  I  will  not  turn  from  them  to 
do  them  good ;  but  I  will  put  my  fear  in  their  hearts,  that 
they  shall  not  depart  from  me,  Jer.  xxxii.  40.  Note 
this  also,  in  very  many  places,  God  promises  his  bless- 
ing to  them  that  fear  him  and  keep  his  commandments ; 
there  he  promises  with  condition;  here  he  absolutely 
promises  those  on  whom  he  intends  to  bestow  these 
blessings,  that  he  will  put  his  fear  in  their  heart,  that 
they  may  be  capable  of  them :  and,  which  is  more  to 
the  end  that  men  might  repent,  believe,  and  live  godly, 
which  is  the  condition  to  which  the  promise  of  forgiv- 
ness  and  salvation  is  made,  God  declares  that  he  has 
raised  Christ,  and  exalted  him  to  be  a  Prince  and 
Saviour,  to  give  this  faith  and  repentance,  that  their 
sins  may  be  forgiven,  and  their  souls  saved  by  him, 
Acts  V.  30,  31.  I  pray  consider  well  whether  all  these 
promises  of  this  sort  be  not  made  absolutely  on  God's 
part,   and   without    any   condition    on    man's    part. 


THE    christian's    DAILY    WALK.  321 

Wherefore,  whereas  God  has  made  many  excellent 
promises  of  free  and  great  rewards;  as,  to  hear  the 
prayers,  and  fulfil  the  desire  of  them  that  fear  him, 
and  to  give  life  and  glory  to  them  that  believe  and 
obey  him,  and  that  hold  fast  the  confidence,  and  the 
rejoicing  of  the  hope  to  the  end  ;  you  see  that  here 
are  promises  of  the  first  sort  made  with  a  kind  of 
condition;  but  that  God  will  give  his  people  both  to 
will  and  to  do  these  things  required  in  the  condition, 
he  has  absolutely  promised;  as  has  been  clearly  proved. 

If  you  yet  reply  and  say,  Are  not  these  latter  pro- 
mises made  under  condition  of  our  well  using  the 
outward  means  thereof,  such  as  hearing  of  the  word, 
prayer  ?  &c. 

God,  indeed,  commanded  these  means  to  be  used; 
and,  if  we  perform  them  aright,  God  will  not  fail  to 
bless  the  good  use  of  these  means  ;  but  this  well  using 
them  is  not  in  our  own  power,  neither  is  it  a  condition 
for  which  God  is  necessarily  bound  to  give  faith,  and  to 
plant  his  fear  in  our  hearts,  any  otherwise  than  by  his 
promise;  but  it  is  a  condition  by  which  he  has  ordain- 
ed usually  to  give  these  graces  to  all  who  in  the  use 
of  them  shall  wait  upon  him  for  them.  For  both  the 
giving  of  his  word,  and  the  giving  us  minds  to  hear 
the  word,  and  the  opening  of  the  heart  to  attend,  and 
-the  convincing  and  alluring  of  the  heart  to  obey ; 
depend  all  upon  those  absolute  promises.  They  shall  be 
taught  of  God,  and  the  rest  before-mentioned,  Isa.li  v.  13. 

Wherefore,  let  none  of  years  think  that  without 
hearing,  praying,  and  the  right  using  of  God's  ordi- 
nances, that  ever  they  shall  have  faith,  and  the  fear 
of  God  wrought  in  them,  or  shall  ever  come  to  hea- 
ven. For  we  are  commanded  to  pray,  hear,  &c.  and 
that  in  faith,  or  else  we  can  never  look  to  receive  any 
thing  of  the  Lord,  Heb.  iv.  2;  James  i.  7.  And  doing 
what  lies  in  man's  power,  in  the  right  using  the  means 
of  salvation  is  of  great  consequence,  although  it  be 
not  a  sufficient  cause  to  move  God  necessarily  to 
give  grace;  for  I  am  persuaded  that  the  best  should 
have  more  grace,  if  they  would  do  what  in  them  lay 
continually  to  make  good  use  of  the  outward  means 


322  THE    CHRISTIAN  S    DAILY    WALK. 

of  grace;  and  the  worst  should  be  guilty  of  less  sin, 
if  they  would  do  what  in  them  lay  to  profit  by  the 
good  use  of  the  said  means.  And  the  neglect,  or  the 
abusing  of  the  means,  is  a  sufficient  cause  why  God 
should  not  only  withhold  grace,  but  condemn  men  for 
refusing  it,  Psa.  Ixxxi.  11,  12;  Matt.  xxi.  43. 

(8.)  Fears  of  salvation,  for  want  of  such  graces  as 
God  has  promised,  removed. 

But  some  will  yet  say,  Let  all  that  has  been  said  be 
granted,  yet  I  find  that  God  has  not  fulfilled  these  his 
absolute  promises  to  me;  for  I  do  not  yet  fear  God  and 
obey  him.  How  can  I  hope  ?  How  can  I  but  fear 
my  estate  to  be  bad  ? 

Let  this  for  the  time  be  granted,  that  God  has  not 
planted  his  fear  in  your  heart,  &c.  as  yet;  may  he  not 
do  it  hereafter?  Since  he  has  made  such  excellent 
and  absolute  promises  of  grace,  will  you  not  attend 
to  the  appointed  means  of  grace,  and  hope  for  the 
blessing  of  God  in  his  own  time?  and  will  you  not 
wait,  and  be  glad  if  they  may  be  fulfilled  at  any  time  ? 
Times  and  seasons  of  God's  communicating  his  graces 
are  reserved  to  be  at  his  own  disposing,  not  at  ours. 
It  should  be  your  care  diligently  to  attend  upon  God's 
ordinances,  and  when  you  read  or  hear  the  word  or 
will  of  God,  to  endeavour  to  believe  and  obey  it ;  as 
when  he  saith.  Thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart.  Thou  shalt  believe  in  the  name  of  the 
Lord  thy  God,  and  trust  in  his  name.  Thou  shalt 
obey  the  voice  of  the  Lord  thy  God,  and  serve  him, 
and  such  like.  Attend  to  the  word  carefully,  and 
because  his  word  is  infallibly  true,  and  excellently 
good,  labour  to  believe  and  to  approve  it;  and  say 
within  yourselves,  These  are  true,  these  are  good, 
this  I  ought  to  do,  this  I  would  believe  and  do,  Lord 
help  me,  and  I  will  do  it;  O  that  my  ways  were 
directed  to  keep  thy  statutes,  Psa.  cxix.  5.  In  such 
exercises  of  the  reasonable  soul,  it  pleases  God  to  give 
his  grace,  both  to  will  and  to  do  his  commandments. 

But,  secondly,  do  not  say  you  have  not  faith,  nor 
the  fear  of  God,  and  love  to  him,  when  in  truth  you 
have  them.     For  what  kind  of  duties  are  these,  think 


S2S 

you  ?  Are  they  legal,  which  require  perfect,  exact, 
and  full  degrees  of  faith,  fear,  and  love  ?  Or  are  they 
not  evangelical,  such  as  require  truth  and  sincerity 
in  all  these,  and  not  full  and  absolute  perfection?  If 
you  have  true  desire  to  fear  him,  which  is  the-  one 
measure  of  the  fear  of  God's  people,  Neh.  i.  11;  so  if 
you  desire  to  believe.  Matt.  ix.  24,  and  have  a  will  to 
obey,  Isa.  i.  19,  in  the  inmost  longing  of  your  soul, 
according  to  the  measure  and  strength  of  grace  in 
you  ;  this,  according  to  the  tenor  of  the  blessed  gospel 
of  our  Lord  Jesus  Christ,  is  true  and  acceptable 
through  Christ,  for  whose  sake  God  does  accept  the 
will  for  the  deed,  in  all  such  cases  wherein  there  is 
truth  of  will  and  endeavour,  but  not  power  to  do, 
2  Cor.  viii.  12. 

Furthermore,  if  you  think  that  it  is  your  well-doing 
which  must  make  you  acceptable  to  God,  you  are  in 
a  proud  and  dangerous  error.  Indeed  God  will  not 
accept  of  you,  if  you  do  not  endeavour  to  do  his  will; 
but  you  must  propose  to  yourself  another  end,  than  to 
be  accepted  for  your  well-doing;  you  must  do  your 
duty  to  show  your  obedience  to  God,  and  to  show 
your  thankfulness,  that  God  has  pleased,  and  does 
please  to  accept  you  in  his  Son  Christ ;  and  that  it  is 
your  desire  to  be  accepted  through  him. 

But  I  w^ould  have  you,  who  are  pressed  with  the 
load  of  your  sins,  to  look  judiciously  and  impartially 
into  yourself;  it  may  be,  you  have  more  faith,  fear  of 
God,  and  obedience,  than  you  are  aware  of.  Can 
you  grieve,  and  does  it  trouble  you  that  you  have  so 
little  faith,  so  little  fear  of  God,  and  that  you  show  so 
little  obedience  ?  And  is  it  your  desire  and  endeavour 
to  have  more,  and  to  do  as  well  as  you  can  ;  though 
you  cannot  do  so  well  as  you  should  1  Then  you 
have  much  faith,  fear,  and  obedience.  For  to  grieve 
for  little  faith,  fear,  and  obedience,  is  an  evident  sign 
of  much  faith,  fear,  and  obedience.  For  whence  is 
this  trouble  and  grief,  but  from  God's  saving  grace? 
And  to  grieve  for  little,  shows  that  you  long  for  and 
would  have  much. 

Let  this  sulFice  for  a  full   answer  to  the  principal 


324  THE  christian's  daily  walk. 

doubts,  wherewith  fearful  hearts  distress  themselves 
continually.  Never  yield  to  your  fears,  wait  on  God 
still  for  resolution  of  your  doubts  in  his  best  time;  for 
it  is  not  man  that  can,  but  it  is  God  that  both  can  and 
will  «peak  peace  to  his  people,  not  only  outward,  but 
inward  peace,  Psa.  Ixxxv.  8. 

In  the  mean  time,  though  you  can  have  no  feeling 
comfort  in  any  of  God's  promises,  yet  consider  God  is 
t}\e  Lord,  and  that  Christ  is  Lord  of  all,  and  you  are 
his  creature,  owing  to  him  all  obedience,  faith,  and 
love  :  wherefore,  you  will,  as  much  as  you  can,  keep 
yourself  from  iniquity,  and  diligently  strive  to  do  his 
will,  let  him  do  with  you  as  he  pleases ;  yea,  though 
he  kill  you,  or  though  he  give  you  no  comfort  till 
death,  you  will  trust  in  him,  and  will  obey  him,  and  it 
is  your  desire  to  rest  and  hope  in  him  as  in  your  Re- 
deemer ;  then,  whether  you  know  that  God  is  yours 
or  no,  I  am  sure  he  knows  you  to  be  his ;  this  is  an 
argument  .of  strong  faith,  and  you  are  upon  sure 
ground :  The  foundation  of  God  remains  sure  :  The 
Lord  knows  his  ;  and  who  are  they  1  Even  all  w^ho 
professing  his  name,  depart  from  iniquity,  2  Tim.  ii. 
19.  And  whosoever  in  his  heart  would,  he  in  truth 
does  depart  from  iniquity. 

(9.)  Fears  arising  from  manifold  temptations,  re- 
moved. 

Something  remains  yet  to  be  answered.  Many 
say  that,  do  what  they  can,  they  are  assaulted  still  so 
thick  with  temptations,  that  they  cannot  have  an 
hour's  quiet. 

What  of  that?  Does  it  hinder  your  peace  with  God, 
that  the  devil,  the  world,  and  your  lusts,  God's  sworn 
enemies,  are  not  at  peace  with  you?  So  long  as  you 
have  peace  of  sanctification  in  this  degree,  that  the 
faculties  of  soul  and  body  do  not  mutiny  against  God's 
holy  will,  but  hold  a  good  correspondence  in  joining 
together  against  the  fleshy  lusts,  which  fight  against 
the  soul,  you  are  in  good  case;  I  mean,  when  the 
understanding,  conscience,  and  afiections,  are  all  will- 
ing to  do  their  part  against  sin,  their  common  enemy: 
not  but  that  you  will  find  a  sensible  warring  and  op- 


THE    christian's    DAILY    WALK.  325 

position  in  all  these,  while  you  liv^e  here,  even  when 
you  have  most  peace  in  this  kind,  but  how?  The  un- 
sanctified  part  of  the  understanding  is  against  the 
sanctified  part  of  the  understanding;  and  theunsancti- 
fied  will  against  the  sanctified  will,  and  so  in  all  other 
faculties  of  the  soul ;  the  flesh  in  every  part  lusts 
against  the  Spirit,  and  the  Spirit  in  every  part  lusts 
against  the  flesh.  Gal.  v.  17.  Now  if  your  faculties 
and  powers  be  ruled  all  by  one  spirit,  you  have  a  good 
agreement  and  peace  within  you,  notwithstanding  that 
the  flesh  does  so  violently  war  against  the  Spirit ;  for 
this  warring  of  sin  in  your  members  against  the  Spirit, 
and  the  warring  of  the  Spirit  against  sin,  proves 
clearly  that  you  have  peace  with  God,  and  this  war 
continued,  will  in  time  beget  perfect  peace. 

But  let  no  man  ever  look  to  have  peace  of  sanctifi- 
cation  perfect  in  this  Ufe ;  for  the  best  are  sanctified 
but  in  part,  1  Cor.  xiii.  9 ;  wherefore  let  no  man,  pro- 
fessing Christ,  think  that  he  shall  be  freed  from  temp- 
tations and  assaults  arising  from  within,  or  coming 
from  without,  so  long  as  he  lives  in  this  world.  Are 
not  Christians  called  to  be  soldiers  ?  Wherefore  we 
must  arm  ourselves,  that  we  may  stand  by  the  power 
of  God's  might,  and  quit  ourselves  like  men  against 
the  assaults  of  our  spiritual  enemies,  1  Cor.  xvi.  13. 

Is  it  any  other  than  the  common  case  of  all  God's 
children  ?  1  Cor.  x.  13.  Was  not  Christ  himself 
tempted,  that  he  might  succour  those  that  are  tempted? 
Heb.  ii.  18.  Have  you  not  a  promise  not  to  be  tempted 
above  that  you  are  able  ?  1  Cor.  x.  13.  It  is  but  re- 
sisting and  enduring  a  while,  yea  a  little  while,  1  Peter 
V.  10;  Heb.  x.  37.  Is  there  any  temptation  out  of 
which  God  will  not  give  a  good  issue?  Has  not 
Christ  prayed  that  your  faith  fail  not?  Luke  xxii.  32; 
John  xvii.  15,  20. 

Let  us  therefore  keep  peace  in  ourselves,  that  the 
whole  man  may  be  at  agreement,  and  let  us  keep 
peace  one  with  another,  fighting  against  the  common 
enemy,  and  the  God  of  peace  shall  tread  Satan  and  all 
enemies'  under  foot  shortly,  Rom.  xvi.  20;  and  then, 
through  Christ,  ye  shall   be  more  than  conquerors, 

28 


326  THE  christian's  daily  walk. 

Rom.  viii.  37.  You  shall  not  only  hold  what  yoi] 
have  obtained,  but  shall  possess  all  that  Christ  has  won 
for  you.  And  the  more  battles  you  havefought,  and 
in  them,  through  Christ,  have  overcome,  the  greater 
triumph  you  shall  have  in  glory. 


SECT.     13.    THE    christian's    GROUND    OF    HOPE    AND  CONFI- 
DENCE   IN    GOD,    AGAINST    ALL    KINDS    OF    FEAR. 

Now  as  a  surplusage  to  all  that  has  been  said  against 
groundless  fears,  which  deprive  poor  souls  of  heavenly 
comfort ;  if  any  yet  cannot  be  satisfied,  but  still  fear 
that  God  is  not  at  peace  with  them,  I  will  propose  a 
few  questions,  to  which,  if  any  soul  can  answer 
affirmatively,  he  may  be  assured  of  God's  peace  and 
love,  and  of  his  own  salvation,  whatsoever  his  fears 
or  feelings  may  for  the  present  be. 

1.  How  stand  you  afiected  to  sin?  Are  you  afraid 
to  offend  God  thereby  1  Is  it  so  that  you  dare  not 
wilfully  sin  ?  Is  it  your  grief  and  burden  that  you 
cannot  abstain  from  sin,  get  the  victory  over  it,  or  de- 
liver yourself  from  it  so  soon  as  you  would,  when  you 
are  fallen  into  it  ? 

2.  How  stand  you  affected  towards  holiness  and 
goodness,  and  unto  the  power  of  godliness?  Is  it  your 
hearty  desire  to  know  God's  will,  that  you  may  do  it? 
Do  you  desire  to  fear  him,  and  please  him  in  all  things? 
And  is  it  your  grief  and  trouble  when  you  fail  in  well 
doing  ?  And  is  it  any  joy  to  you  to  do  well  in  any 
true  measure  ? 

3.  How  stand  you  affected  to  the  church  and  reli- 
gion of  God  ?  Are  you  glad  when  things  go  well  in 
the  church,  though  it  go  ill  with  you  in  your  own 
particular?  And  are  you  grieved  when  things  go  ill 
in  the  church,  when  it  may  happen  to  be  with  you,  as 
it  was  with  good  Nehemiah,  Neh.  i.  4 ;  or  Ichabod's 
mother,  that  all  things  go  very  well,  or  at  least  toler- 
ably well,  as  to  your  own  personal  concern?  1  Sam. 
iv.  20,  21. 

4.  How  stand  you  affected  to  men  ?     Is  it  so  that 


THE    christian's    DAILY    WALK.  327 

you  cannot  delight  in  wicked  men,  because  of  their 
wickedness,  but  dislike  them  ?  Psa.  xv.  4.  Whereas, 
otherwise  their  parts  and  conditions  are  such,  that 
you  could  much  desire  their  company,  Psa.  xvi.  4. 
Do  you  love  those  that  fear  the  Lord,  and  that  delight 
in  goodness,  because  you  think  they  are  good  and  are 
beloved  of  God  ?  1  John  iii.  14  ;  Psa.  xvi.  3. 

5.  Can  you  endure  to  have  your  soul  ripped  up,  and 
your  beloved  sin  smitten  by  a  searching  minister, 
approving  that  ministry,  and  liking  that  minister  so 
much  the  more'?  And  do  you,  with  David,  desire 
that  the  righteous  should  reprove  you  1  Psa.  cxli.  5. 
And  would  you  have  an  obedient  ear  to  a  wise  re- 
prover? Prov.  XXV.  12. 

6.  Lastly,  Though  you  have  not  always  that  feeling 
sense  of  your  good  estate,  which  is  the  certainty  of 
evidence  ;  nay,  say  you  have  it  but  seldom,  or  it  may 
be,  you  can  scarcely  tell  whether  you  have  it  at  all ; 
do  you  yet  resolve,  or  is  it  your  desire,  and  will  you, 
as  you  are  able,  resolve  to  cleave  to  God,  and  depend 
upon  Christ,  and  upon  God's  merciful  promises  made 
to  you  in  him,  seeking  salvation  in  Christ  by  faith,  and 
by  none  other,  nor  by  any  other  means? 

If  you  can  answer.  Yea,  to  all,  or  any  one  of  these, 
you  may  assure  yourselves  that  you  are  in  God's 
favour,  and  in  a  state  of  grace.  What  though  you 
cannot  feel  in  yourselves,  that  you  have  this  so  sure 
as  you  would,  by  a  full  certainty  of  evidence,  but  it  is 
your  fault  that  you  have  it  not  so ;  yet  you  have  it 
sure  by  the  best  certainty,  namely,  by  a  true  faith  in 
Christ,  and  an  upright  cleaving  unto  God.  For  when 
you  are  resolved  not  to  sin  wilfully  and  allowedly 
against  God,  and  not  to  depart  from  him,  whatever 
becomes  of  you  ;  and  it  is  your  longing  desire  to 
please  him ;  when  I  say,  you  stand  thus  resolved,  and 
thus  affected,  then  certainly  God  and  you  are  joined 
together  by  an  inseparable  bond.  When  you  hate 
what  God  hates,  and  love  what  God  loves,  and  will 
what  God  wills ;  are  not  God  and  you  at  peace  ?  Are 
you  not  nearly  and  firmly  united  one  to  another  ? 
What  though  this  bond  be  somewhat  secret  and  un- 


328  THE  christian's  daily  walk. 

seen  to  yourselves ;  yet  it  is  certain ;  God  knows  yoa 
to  be  actually  his,  and  will  own  you,  when  you  seem 
to  doubt  it ;  and  will  always  hold  you  by  your  right 
hand,  whether  you  feel  it  or  no,  Psa.  Ixxiii.  23.  But 
why  should  you  think  that  you  are  without  evidence, 
when  you  cannot  but  feel  that  in  truth  you  cleave  thus 
to  God,  and  stand  thus  affected  to  him?  Hence,  if  you 
were  not  wanting  to  yourselves,  you  might  gain  a 
most  peaceable  and  joyous  assurance,  that  you  are  v 
God's  favour,  and  shall  be  saved.  Thus  much  of  re 
moving  the  impediments. 


CHAPTER   XVI. 


SHOWING    THE    MEANS    TO    ATTAIN    THIS    PEACE    OF    GOD. 

It  yet  remains,  that  I  should  show  the  helps  and  means 
to  attain  and  keep  this  true  peace  of  God,  which  passes 
all  understanding. 


SECT.    1.       CAUSES     OF     ERROR    IN    MISJUDGING    OF     A     PER- 
SON'S   STATE. 

Men  often  err  in  judging  of  their  own  estates,  and 
in  like  manner  in  concluding  that  they  have  true  peace, 
or  not.  If  you  would  judge  rightly,  you  must  know 
what  is  necessary  to  the  very  being  of  a  Christian, 
what  not;  and  this  is  to  be  learned  only  by  the  word 
of  God.  For  many  err  herein,  because  they  think  that 
such  and  such  things  are  necessary  to  the  being  in  a 
state  of  grace,  which  are  not;  and  such  and  such 
things  are  sufficient  to  the  being  of  a  Christian,  which 
are  not. 

Now  you  shall  find,  that  it  is  truth  of  faith  and  other 
saving  graces,  not  the  great  degree  and  quantity  of 
them,  that  makes  a  Christian.     And  that  it  is  not  the 


THE    christian's    DAILY    WALK.  329 

most  forward  profession  and  form  of  godliness,  without 
the  power  and  truth  thereof,  that  will  do  it. 

Nothing  is  more  common  than  for  persons  to  be  in 
truth  otherwise  than  they  judge.  For  every  man's 
own  spirit,  so  far  as  it  is  sinful,  is  apt  to  give  a  false 
testimony  of  itself.  David  said,  he  was  cut  off  from 
God,  when  he  was  not,  Psa.  xxxi.  22.  The  Laodi- 
ceans  thought  themselves  in  a  good  state,  when  Christ 
said  they  were  wretched  and  miserable.  Rev.  iii.  17. 

Now  that  you  may  not  err  in  this  great  point,  you 
must  use  all  good  means  to  have  your  judgment  rightly 
informed:  and  then  be  willing  to  judge  of  yourself  as 
you  are,  and  of  your  peace  with  God  as  it  is. 

I  told  you,  that  the  holy  Scripture  must  be  your 
guide,  in  judging  what  you  should  be,  and  what  you 
are;  I  mean  the  Scripture  rightly  understood.  Now 
to  attain  a  right  understanding  of  the  Scripture,  and 
ability  to  judge  yourself  by  it,  whether  you  be  in  a 
state  of  grace,  from  the  knowledge  wheredf  comes 
peace,  look  back  to  chap.  viii.  sect.  iii.  adding  unto 
them  the  following  directions. 


SECT.    2.       RULES    FOR    A    RIGHT    JUDGMENT    OF    OURSELVES. 

1.  Observe  a  difference  and  distinction  in  true 
Christians,  both  in  their  different  manner  of  calling, 
and  estate  after  caUing.  Some  are  called  in  infancy, 
as  Samuel,  and  John  the  Baptist:  some  are  in  middle 
and  old  age,  as  Abraham,  and  Zaccheus.  Some  called 
without  sensible  terrors  of  conscience,  as  those  before 
mentioned.  Some  with  violent  heart-ache  and  anguish, 
as  Paul  and  the  jailor.  In  some,  these  terrors  abide 
longer,  in  some  a  shorter  time.  And  after  conversion, 
all  °are  not  of  like  growth  and  strength.  Some  are 
babes,  weak  in  judgment  and  affections;  some  strong 
men,  strong  in  grace  generally;  but  strong  also  in 
corruption  in  some  particular.  Some  old  men.  so 
well  grounded  in  knowledge,  and  confirmed  in  grace, 
that  no  lust  gets  head  to  prevail  in  them:  also  one  and 
the  same  man  may  be  sometimes  in  spiritual  health 
28* 


330  THE  christian's  daily  walk. 

and  strong,  sometimes  under  a  temptation,  weak  and 
feeble;  sometimes  can  pray,  &c.,  and  enjoy  comfort, 
sometimes  not.  Now,  none  must  conclude  he  is  no 
Christian,  because  he  is  not  in  every  thing  like  others, 
nor  at  all  times  like  himself. 

2.  Trust  not  your  own  judgment  or  sense,  in  your 
own  case:  whosoever  would  understand,  and  be  w^ise 
according  to  the  Scripture,  must  deny  himself,  and 
not  lean  to  his  own  sense  or  wisdom.  Pro  v.  iii.  5;  but 
must  be  a  fool  that  he  may  be  wise,  1  Cor.  iii.  18; 
you  must  bring  your  judgment  to  be  ordered  and 
framed  by  the  Scriptures.  You  must  not  presume  to 
put  a  sense  of  your  own  into  the  Scripture;  but  always 
take  the  sense  and  meaning  out  of  it.  It  is  presump- 
tion of  a  man's  own  opinion,  and  obstinacy  in  his  own 
conceits,  which  spoils  all  in  this  case.  And  whence 
is  this,  but  from  his  folly  and  pride t  O,  if  you  who 
are  troubled  in  conscience  could  be  every  w^ay  nothing 
in  yourselves;  if  you  could  be  humbled,  and  not 
nourish  this  in  you,  you  should  soon  know  your  state 
and  comfort. 

I  know  many  of  you  will  wonder  that  I  should 
charge  you  with  pride;  you  judging  yourselves  to  be 
so  base  and  vile  as  you  do.  Well,  for  all  that,  I  wall 
now  prove  to  your  faces,  that  it  is  humility  you  w^ant; 
and  that  if  you  were  not  proud,  you  would  judge  of 
things  otherwise  than  you  do. 

For  you  cannot  believe  in  Christ,  you  say,  because 
you  cannot  obey  him,  and  be  dutiful  to  him;  if  you 
could  obey,  then  you  could  believe  that  he  is  yours, 
and  you  his;  whereas,  you  must  first  believe  in  Christ, 
and  take  him  for  your  Saviour  and  Lord,  and  believe 
he  is  yours,  before  you  can  obey  him.  Can  a  woman, 
or  should  a  woman  obey  a  man,  and  carry  herself 
towards  him  as  to  her  husband,  before  she  believes 
that  he  is  her  husband?  If  you  could  obey  as  you 
should;  O,  then  you  think  Christ  would  love  you. 
It  were  well  if  you  could  love  Christ,  and  obey  him, 
as  it  is  your  duty.  But  to  think  he  W'ill  not  save  you, 
because  you  have  no  goodness  or  worth  in  you  to 
cause  him  to  love  you;  is  not  this  because  you  would 


THE    christian's    DAILY    WALK.  331 

be  something  in  yourself,  for  which  Christ  should 
bestow  his  love  upon  you?  Christ  marries  you,  not 
because  you  are  good,  but  that  he  may  make  you 
good,  and  that  you  may  know  him,  &c.  Hosea  ii. 
19,  20. 

But  you  do  not  see  his  work  of  grace  in  you,  that 
he  has  made  you  good,  therefore  you  doubt. 

I  answer,  Though  it  may  be  in  you,  yet  Christ  hides 
it  from  you,  because  you  would  not  renounce  your 
own  righteousness,  and  believe  his  mercy,  power,  and 
faithfulness.  Bring  your  heart  to  this,  and  you  have 
reason  for  it,  for  the  Father  gives  him,  and  he  gives 
himself  to  you  in  the  word  and  sacraments;  then  you 
will  love  hiai,  and  obey  him  abundantly.  Is  not  she  a 
proud  and  foolish  woman,  who  may  have  a  king's  son, 
upon  condition  that  she  strip  herself  of  all  her  own 
goods,  and  let  him  endow  her  at  his  pleasure,  yet  will 
be  whining  and  discontented  with  herself,  because  she 
has  nothing  of  her  own  to  bring  to  him,  for  which  he 
should  love  her? 

But  you  w^ill  still  say,  Christ  has  not  endowed  you 
w^ith  so  much  grace,  as  to  be  able  to  do  as  you  would. 

Content  yourselves;  if  you  could  but  see  that  he 
has  married  you  to  himself,  you  then  would  use  the 
means  which'he  has  appointed,  whereby  he  gives  his 
graces;  you  would  be  thankful  for  what  you  have, 
you  would  pray  and  wait  his  pleasure  for  more,  rely- 
ing on  his  wisdom  for  how  much,  and  when.  If  you 
do  not  thus,  then  you  show  your  pride  in  preferring 
your  own  wisdom  before  his. 

Let  it  be  supposed  that  you  are  not  proud,  nor  stand- 
ing upon  terms  of  having  any  goodness  in  you,  for 
w^hich  Christ  should  love  you;  but  you  would  with  all 
your  hearts  be  all  that  you  are  in  him,  and  would  be 
beholden  to  him  for  taking  you,  poor  and  base,  as  you 
are.  Is  there  no  other  pride,  think  you,  but  when  you 
judge  well  of  yourselves,  or  would  be  thought  well  of 
for  your  goodness  ]  Yes,  there  is  another  kind  of  pride, 
still  as  dangerous  in  this  case  of  causeless  doubting; 
and  that  is,  to  be  well  conceited  of,  and  wedded  unto 
your  own   knowledge,  and  to  your  own  opinion  in 


332  THE  christian's  daily  walk. 

judging  yourselves.  For  instance,  the  holy  Scriptures 
give  you  to  understand,  I  speak  still  to  such  only  as 
with  all  their  souls  would  please  God,  yet  can  feel  no 
comfort,  that  your  state,  in  point  of  salvation,  is  good. 
And  God's  experienced  children,  yea,  his  faithful 
ministers,  who  dare  not  lie  for  God,  much  less  to  ease 
you,  assure  you  according  to  the  Scriptures,  that  your 
state  is  not  as  you  say  it  is;  but  you  think  otherwise, 
and,  having  no  sensible  comfort,  in  your  own  judgment 
it  is  otherwise  than  either  the  Scripture  or  the  minis- 
ters speak.  Now  when  you  will  prefer  your  own 
opinion  and  sense,  such  as  it  is,  before  the  judgment 
of  God's  word  of  truth,  and  before  the  judgment  of 
God's  ministers,  judging  according  to  his  word,  are 
you  not  highly  conceited  of  3^our  own  opinion?  And 
are  you  not  strongly  proud  1  Though,  it  may  be,  you 
thought  otherwise. 

Wherefore,  if  you  understand  things  aright,  you 
must  have  a  mean  conceit  of  your  own  understanding, 
of  your  own  opinion,  and  of  your  own  sense.  For  as 
you  must  deny  your  goodness,  and  be  poor  in  respect 
of  conceit  of  any  goodness  in  you,  if  you  would  ever 
expect  to  have  any  goodness  from  Christ;  so  you 
must  deny  your  own  opinion,  knowledge,  sense,  and 
wisdom,  if  you  would  know  spiritual  things  aright, 
and  become  wise  through  Christ. 

And  that  it  may  appear  that  you  are  not  too  well  con- 
ceited of  your  own  opinion  concerning  your  spiritual 
condition,  make  use  in  this  case  of  experienced  Chris- 
tians, but  especially  of  judicious  and  godly  ministers. 
Let  no  fear  either  of  troubling  them,  nor  yet  of  sham- 
ing yourself,  hinder  you.  But  do  it  according  to  these 
directions. 


SECT.      3.       DIRECTIONS     FOR      TROUBLED     CONSCIENCES, 
THEIR    APPLICATION    TO    MINISTERS,    OP^    OTHERS. 

First,  Acquaint  such  an  one  with  your  case  be- 
times; keep  it  not  to  yourself  too  long.  For  then  like 
a  bone  long  out  of  joint,  and  a  festered  wound,  it  will 


THE    christian's    DAILY    WALK.  333 

not  be  so  well,  nor  so  easily  cured;  beside  the  vexa- 
tion in  the  meantime. 

Secondly,  Deal  plainly,  truly,  and  fully,  in  showing 
the  cause  of  your  trouble;  not  doing  as  many,  telling 
one  part  of  your  grief,  and  not  another,  which  has 
been  the  cause  that  they  have  gone  away  without 
comfort.  Either  tell  all  or  none  in  this  case.  If  you 
think  him  not  faithful,  reveal  nothing  therefore  to  him : 
if  you  judge  him  a  fit  man,  then  show,  as  you  would 
do  your  bodily  maladies  and  diseases  to  a  surgeon,  or 
physician,  if  you  would  have  them  cured. 

Thirdly,  Believe  them  rather  than  yourselves  in 
this  case ;  hearken  to  them,  and  make  use  of  their 
judgment  and  experience,  and  be  not  presumptuous 
of  your  own  understanding  and  feeling.  In  times  of 
your  fears  and  doubts,  be  not  rash  and  sudden  in 
judging  yourselves.  The  devil  is  a  juggler,  and  your 
eyes  are  dazzled,  and  of  all  men  you  are  the  most  unfit 
and  incompetent  to  judge  of  yourselves  in  this  case, 
for  when  groundless  suspicion,  and  causeless  fears 
have,  like  a  headstrong  colt,  caught  the  bit  in  their 
teeth,  they  will,  like  to  other  passions,  carry  you 
headlong  whither  they  list,  contrary  to  all  right  reason 
and  understanding.  In  such  suspicion  and  fear  of 
your  estate,  you  are  like  a  woman  in  the  fit  of  her 
jealousy,  who  will  pick  matter  out  of  every  thing  her 
husband  does  to  increase  her  suspicion  of  him ;  if  he 
be  somewhat  strange  and  austere,  then,  she  says,  he 
loves  her  not,  but  others  better.  If  he  be  kind  to  her, 
then  she  thinks  that  this  is  but  to  dazzle  and  blind  her 
eyes,  that  he  may  without  suspicion  give  himself  to 
others.  Deal  now  ingenuously,  and  answer  whether 
it  is  not,  or  whether  it  has  not  been  so  with  you.  I 
pray  observe  your  absurd  and  contrary  reasonings. 
When  you  prosper,  thence  you  infer,  Sure,  God  does 
not  love  me,  for  whom  he  loves,  he  corrects.  When 
God  corrects  you,  and  lays  upon  you  grievous  afflic- 
tions, thence  you  conclude.  Sure,  God  is  wroth  with 
me,  and  does  not  love  me.  If  you  be  troubled  in  con- 
science, O,  then  God  writes  bitter  things  against  you, 
you  can  have  no  peace.      And  when  he  gives  you 


334  THE  christian's  daily  walk. 

quiet  of  mind,  O,  then  you  fear  all  arises  from  pre- 
sumption, your  case  is  naught,  aad  it  was  better  with 
you  when  you  had  trouble  of  mind.  Is  it  not  thus? 
Are  you  not  ashamed  that  you  have  been  thus  sense- 
less, and  absurd  in  your  own  reasonings ;  and  yet, 
this  understanding,  reason,  and  sense  of  yours  must 
be  hearkened  unto,  before  the  truth  of  God's  word, 
and  before  the  judgment  of  all  men,  though  never  so 
judicious.  Will  any  body  that  is  wise  trust  such  a 
judgment?  If  an  excellent  physician  for  others,  is 
seldom  found  to  be  the  best  physician  for  himself  in  a 
dangerous  sickness,  but  will  make  use  of  one,  it  may 
be,  inferior  in  judgment  in  physic  to  himself;  for  his 
own  direction  is  not  so  well  to  be  trusted  in  his  own 
case;  then,  methinks,  it  should  be  your  wisdom  to 
make  use  of  the  judgment  of  others,  and  not  follow 
your  own  sense. 

But  you  will  say.  Shall  I  think  otherwise  of  myself 
than  I  feel  ? 

I  answer;  Aye,  in  some  cases,  or  else  you  will  be 
counted  a  wilful  fool.  As  in  the  case  of  an  ague,  you 
taste  your  drink  to  be  of  an  odd  savour;  before  you 
had  your  ague,  you  knew  it  was  well  relished,  and 
those  who  bring  it,  tell  you  it  is  the  same  ;  standers-by 
taste  it  for  you,  and  say  it  is  the  same,  and  that  it  is 
excellently  well  relished.  I  hope  you  are  wiser  in  such 
a  case  as  this,  than  to  conclude  according  to  your 
feeling  and  taste ;  every  one  sees  that  the  fault  was  in 
your  palate,  not  in  the  drink.  Even  so  is  it  with  you, 
when  the  understanding  is  distempered  w^th  a  shaking 
fit  of  groundless  and  faithless  fear :  wherefore,  in  this 
state,  deny  your  own  sense,  and  trust  not  your  own 
judgment;  but  hearken  unto  the  judgment  of  other 
men.  And  the  rather,  because  God  does  therefore 
comfort  men,  and  give  them  experience  of  his  conso- 
lations, that  they  may  comfort  others  in  like  cases, 
2  Cor.  i.  4.  Also,  he  has  given  commandment  to  his 
more  understanding  and  confirmed  children,  that  they 
should  comfort  you,  1  Thess.  v.  14;  giving  them  to  un- 
derstand how  it  is  with  you  in  the  matter  of  your  soul, 
better  than  you  can  know  of  yourselves.     Nay,  God 


THE    christian's    DAILY    WALK.  335 

has  given  to  his  ministers  the  tongue  of  the  learned, 
to  speak  a  word  in  due  season  to  the  soul  that  is 
weary,  Isa.  1.  4.  Should  not  the  judgments  of  these 
be  regarded  ?  But,  which  is  most  of  all,  God  has  not 
only  given  to  ministers  skill,  to  discern  your  state 
better  than  yourselves,  but  it  is  the  duty  of  their  office 
to  declare  to  you,  being  penitent,  the  remission  of  your 
sins,  John  xx.  23;  and  to  assure  you,  that,  if  it  be  with 
you,  according  as  you  thus  relate  your  state  to  be, 
you  are  in  God's  favour,  and  in  a  state  of  grace. 

I  mean  not  that  you  should  rest  your  faith  upon  any 
man's  judgment;  but  when  judicious  men,  being  in 
better  case  to  judge  of  you,  than  you  are  to  judge  of 
yourselves,  shall  by  the  word  of  God,  and  by  authori- 
ty from  him,  give  you  hope  and  comfort,  you  ought 
to  comfort  yourselves  by  these  means. 

Thus  much  I  have  said,  that  your  judgment  might 
be  fitted  to  understand  aright  in  what  state  you  stand; 
which,  if  you  will  observe,  it  will  be  an  excellent 
means  towards  the  obtaining  of  peace. 

Now  I  will  show  you  by  what  means,  you  may  have 
just  cause  and  matter  of  your  judgment  to  work  upon, 
whence  it  may  give  you  peace  and  comfort. 


SECT.    4.       MEANS    TO    GET    AND    PRESERVE    TRUE    PEACE. 

If  you  would  have  peace  and  comfort  in  your  souls, 
then  first  and  chiefly  you  must  get  and  cherish  the 
Spirit  of  God  in  you,  that  it  may  speak  peace  to  you, 
and  may  give  you  matter  for  your  spirit  to  work  upon; 
whereby  you  may  conclude,  you  are  in  God's  favour. 
For,  though  I  grant,  that  you  can  have  no  sure  evi- 
dences of  your  adoption,  say  whatever  can  be  said, 
until  your  spirits  can  witness  that  you  are  God's  chil- 
dren; yet  your  spirits  are  not  to  be  trusted  in  their 
witnessing,  but  only  so  far  as  the  Spirit  of  God  does 
witness  to  your  spirits  that  it  is  so ;  that  you  are 
indeed  his  children.  Whatsoever  comfortable  appre- 
hension a  man  may  have  in  himself  of  his  good  estate 
in  grace,  he  can  have  no  true  joy  and  comfort,  but  by 


336  THE    CHRISTIANAS    DAILY    WALK. 

the  Holy  Ghost,  whose  proper  work  it  is  to  comfort, 
and  who  is  therefore  called  the  Comforter,  John  xiv. 
16.  For  by  him  only  a  man  can  know,  and  by  him 
a  man  may  know,  the  things  which  are  given  him  of 
God,  1  Cor.  ii.  12. 

But  it  will  be  said.  The  Spirit  blows  where  it  lists, 
how  is  it  possible  for  any  man  by  any  means  to  get  it? 

In  respect  of  man's  own  ability,  it  is  as  impossible 
for  him  to  obtain  the  divine  Spirit  to  dwell  and  work 
in  his  heart,  as  it  was  for  those  impotent  folk,  who  lay 
waiting  at  the  pool  of  Bethesda  for  the  angel's  coming 
to  move  the  waters,  to  cause  the  said  moving  of  the 
waters ;  yet  they  waited,  the  waters  were  moved,  and 
they  that  continued  patiently  waiting  at  the  pool  were 
benefitted,  John  v.  3,  4.  Thus  if  men  will  wait  in  the 
use  of  the  means  wherein  and  whereby  God  does  give 
and  continue  his  Holy  Spirit  to  men,  they  may  hope 
to  enjoy  this  unspeakable  blessing. 

The  first  means  to  get  the  Spirit,  is  humility.  To  be 
sensible  of  the  loss  of  that  which  once  you  had  in 
Adam,  you  must  mourn,  and  hunger  and  thirst  after 
the  Spirit,  Matt.  v.  3 — 6.  If  you  will  do  thus,  you 
may  hope  to  receive  the  Spirit.  For  God  saith,  that 
he  will  pour  water  upon  him  that  is  thirsty,  &c.  I 
will  pour  my  Spirit  upon  thy  seed,  saith  he  to  the 
church,  Isa.  xliv.  3. 

Secondly,  That  your  heart  may  be  stirred  up  to 
long  for  the  Spirit,  you  must  know  that  there  is  a 
Holy  Ghost,  and  not  only  so,  but  you  must  know  him 
to  be  God,  and  you  must  believe  him  to  be  the  Com- 
forter; and  give  him  this  honour  and  glory,  as  to 
believe  in  him,  and  conceive  of  him  as  the  proper 
author  of  sanctification  and  comfort;  this  is  the  way 
to  have  the  Spirit,  and  to  be  sure  of  it  that  you  have 
it.  Our  Saviour  saith,  that  the  not  knowing  or  be- 
lieving hereof,  is  the  cause  why  the  world  receive  not 
the  Spirit,  John  xiv.  17. 

Thirdly,  Be  constant  and  diligent  in  waiting  for 
the  fiaving,  and  for  the  increase  of  the  gifts  of  the 
Spirit,  in  the  holy  exercises  of  religion,  as,  reading 
and  meditating  on  the  word  of  God,  especially  on  the 


THE    CHRISTIAN  S    DAILY    WALK.  337 

blessed  truths  and  promises  of  the  gospel,  &c.  You 
must  wait  for  it  in  the  motions  and  stirring  of  God's 
word  in  you  by  God's  means;  then,  as  Cornelius  and 
his  company  received  it  at  Peter's  sermon,  Acts  x.  44, 
and  as  the  Galatians,  at  the  hearing  of  faith.  Gal.  iii. 
5,  so  may  you.  For  the  gospel  is  called  the  ministry 
of  the  Spirit,  2  Cor.  iii.  6,  8. 

Fourthly,  Pray  for  the  Spirit;  and  though  you  can- 
not pray  well  without  the  Spirit,  yet  since  it  is  God's 
will  that  you  should  pray  for  it,  set  about  prayer  for 
it  as  well  as  you  can;  then  God  will  enable  you  to 
pray  for  the  Spirit,  and  you  shall  have  it.  For  Christ 
saith,  If  ye  that  are  evil  know  how  to  give  good  gifts 
to  your  children,  how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  them  that  ask  him? 
Luke  xi.  13.  As  these  are  means  to  get  the  Spirit, 
so  they  are  means  to  continue,  nourish,  and  increase 
the  graces  of  the  Spirit. 

Fifthly,  If  you  would  keep  and  nourish  this  Spirit, 
you  must  take  part  with  it,  in  its  conflicts  with  the 
flesh  and  sin  :  you  must  not  resist,  but  willingly  receive 
the  comforts  and  motions  of  the  Spirit,  and  must  do 
your  best  to  bring  forth  the  fruits  of  the  Spirit.  You 
must  take  heed  that  you  neither  grieve  nor  quench  the 
Spirit.  It  is  grieved,  when  it  is  resisted,  crossed,  or 
opposed  any  way,  Eph.  iv.  30,  31;  1  Thess.  v.  19,  20. 
It  is  quenched  as  fire  is.  First,  by  throwing  on  water; 
all  sinful  actions,  as  they  be  greater  or  smaller,  are  as 
water.  They  do  accordingly  more  or  less  quench  and 
abate  the  Spirit's  operations.  Secondly,  Fire  may  be 
quenched  and  put  out  by  withdrawing  of  wood  and 
fuel ;  all  neglect,  or  negligent  using  of  the  word,  sacra- 
ments, prayer,  meditation,  and  holy  conference,  and 
communion  of  saints,  do  much  oflend  and  quench  the 
Spirit;  whereas  the  daily  and  diligent  use  of  all  these, 
through  his  concurring  grace,  does  much  increase  and 
strengthen  the  life  of  God  in  the  soul ;  whence  must 
needs  follow  much  peace  and  comfort. 

Now  when  you  have  gotten  this  Holy  Spirit,  and 
have  any  proofs  of  the  Holy  Spirit's  being  in  you,  then 
vou  ought  to  rest  satisfied  in  the  Spirit's  witness  to 

29 


338  THE  christian's  daily  walk. 

your  spirit ;  your  spirit  should  doubt  no  more.  For 
even  in  tlois  that  God  has  given  you  his  Spirit,  the 
very  being  of  it  in  you  is  a  real  proof,  and  the  greatest 
confirmation  that  can  be  of  your  being  in  a  state  of 
grace.  For  when  you  have  this  Spirit,  you  are 
anointed,  1  John  ii.  27  ;  what  greater  confirmation 
would  you  have  of  being  made  kings  and  priests  to 
God  ?  Rev^  u  6.  You  are  also  by  this  Spirit  sealed  to 
the  day  of  redemption,  Eph.  iv.  30.  What  greater 
confirmation  can  there  be  of  God's  covenant,  and  of 
his  will  and  testament  towards  you  1  It  is  likewise 
the  earnest  of  your  inheritance,  2  Cor.  i.  22  ;  Eph.  i. 
14,  which  gives  present  being,  and  the  beginning  to 
the  enjoyment  of  the  blessings,  and  is  the  sure  evi- 
dence of  the  full  possession  in  due  time.  You  are  so 
surely  God's,  when  he  has  given  you  his  Spirit,  that 
unless  you  can  think  he  will  lose  his  Spirit,  the  ear- 
nest of  which  he  gave  you,  you  can  have  no  cause  to 
think  that  he  will  lose,  or  not  fulfil  the  promise  of 
salvation  made  unto  you,  w^hereof  his  Spirit  is  the 
earnest,  and  part  of  the  covenant. 

This  Spirit  does  witness  to  a  man,  that  he  is  the 
child  of  God,  two  w^ays  : 

First,  By  immediate  witness  and  suggestion.  Se- 
condly, By  necessary  inferences,  by  signs  from  the 
infallible  fruits  of  the  said  Spirit.  By  which  latter 
witness  you  may  know  the  former  to  be  a  true  testi- 
mony from  God's  Spirit,  the  Spirit  of  adoption,  and 
not  from  a  spirit  of  error  and  presumption.  For  this 
Spirit  of  adoption  is  a  spirit  of  grace  and  supplication, 
Zech.  xii.  10;  Rom.  viii.  26;  it  is  a  spirit  of  holy  fear, 
Isa.  Ixi.  3 ;  and  it  is  a  spirit  of  holy  joy.  Acts  viii.  8. 
Where  it  does  testify  that  you  are  God's  children, 
there  it  will  give  you  new  hearts,  causing  you  to 
desire  and  endeavour  to  live  like  God's  children,  in 
reverend  fear  and  love ;  leading  you  in  the  right  way, 
checking  you  and  calling  you  back  from  the  way  of 
sin  ;  stirring  you  up  to  prayer,  with  sighs,  desires,  and 
inward  groans ;  at  least  making  you  to  confess  your 
sins,  and  to  ask  and  hope  for  pardon  in  the  name  of 
Christ,  Gal.  v.  22;  Acts  xxiv.  16;  Isa.  xxx.  21.     And  it 


i  1 


will  still  be  quickening  and  strengthening  you  in  the 
ways  of  godliness,  and  giving  you  no  rest  if  you  walk 
not  therein.  Thus  much  of  the  first  and  principal 
means  of  getting  true  peace  and  comfort. 

Secondly,  If  you  would  have  the  invaluable  jewel 
of  peace,  then  abstain  as  much  as  possible  from  all 
gross  and  presumptuous  sins;  and  from  the  allowance 
of  any  sin :  for  sin  will  produce  fear,  even  as  the 
shadow  follows  the  body.  And  the  more  sin,  the  more 
guilt;  and  the  less  sin,  the  lest  guilt:  now,  the  less 
guilt  lies  upon  the  conscience,  the  more  peace,  Psa. 
li.  14. 

Thirdly,  When  you  fall  into  sin,  for  who  lives  and 
sins  not?  then  with  all  speed  affect  your  heart  with 
godly  sorrow  for  it,  cause  it  to  be  a  burden,  and  a 
load  and  weariness  to  the  conscience;  but  withal,  com- 
fort your  heart  with  hope  of  mercy,  forgiveness,  and 
grace  through  Christ.  Then  with  all  humble  submis- 
sion you  must  seek  unto  God,  the  God  of  peace,  but 
come  to  him  by  Christ  Jesus,  the  Prince  of  peace, 
Isa.  ix.  6,  upon  whom  lay  the  chastisement  of  your 
peace,  Isa.  liii.  5.  Ask  repentance,  grace,  and  new 
obedience.  Believe  in  Christ.  If  you  do  all  this,  then 
you  come  unto  Christ,  and  unto  God  by  Christ,  accord- 
ing to  his  commandment,  and  you  have  his  sure  pro- 
mise, that  you  shall  have  rest  to  your  souls.  Matt,  xi, 
29.  This  do,  for  in  Christ  only  can  you  have  peace, 
John  xvi.  33.  This  true  application  of  Christ's  blood 
and  satisfaction,  will  so  sprinkle  the  conscience  from 
the  guilt  of  sin,  Heb.  ix.  14,  x.  12,  that  there  shall  re- 
main no  more  conscience  for  sin,  Heb.  x.  2,  that  is, 
no  more  guilt  which  shall  draw  upon  you  any  punish- 
ment for  sin  ;  whence  must  needs  follow  peace  of  con- 
science ;  because  the  conscience  has  nothing  to  accuse 
you  of,  guiltiness  being  washed  away  by  Christ's 
blood,  Heb.  ix.  14.  As  soon  as  David,  after  his  foul 
sins,  could  come  thus  to  God,  his  heart  had  ease,  Psa. 
xxxii.  1 — 5. 

But  when  you  have  thus  gotten  a  good  and  clear 
conscience,  take  heed  of  defiling  it  again,  or  giving  it 
any  manner  of  uneasiness ;  be  as  tender  in  keeping 


340  THE  christian's  daily  walk. 

your  conscience  unspotted  and  unwounded,  as  you 
are  of  the  apple  of  your  ey3.  Sin  not  against  know- 
ledge and  conscience,  and  in  any  case  smother  not  the 
good  checks  and  motions  of  your  conscience.  For  if 
being  washed,  you  do  again  defile  it,  this  will  cause 
new  trouble  of  heart,  and  you  must  again  apply  your- 
selves to  this  last  prescribed  remedy. 

Fourthly,  Christ  having  taken  upon  him  the  burden 
of  your  sins,  which  was  intolerable,  you  must  take 
upon  you,  and  submit  unto  the  yoke  of  Christ's  ser- 
vice, which  is  light  and  easy.  Matt.  xi.  29.  You  must 
endeavour  to  do  whatsoever  he  has  commanded  in  his 
word  and  gospel,  following  his  steps  in  all  his  imitable 
actions  ;  in  all  humility  and  meekness,  in  all  spiritual 
and  heavenly  mindedness.  When  you  can  thus  sub- 
ject yourselves  to  Christ  in  holiness,  you  shall  have 
peace.  For  the  Holy  Ghost  saith.  The  work  of  right- 
eousness is  peace,  Isa.  xxxii.  17  ;  and  again,  he  saith. 
To  be  spiritually-minded  is  peace,  that  is,  brings  with 
it  peace,  Rom.  viii.  6.  I  comprehend  Christ's  }5pke 
of  the  gospel  in  these  three  things,  faith,  hope,  and 
love.  As  these  three  be  in  you,  and  abound,  in  the 
same  degrees  shall  peace  be  in  you,  and  shall  abound. 

Having  faith  in  Christ,  saith  the  apostle,  we  have 
peace  with  God,  Rom.  v.  1.  It  is  God  that  justifies 
who  shall  lay  any  thing  to  your  charge  1  Rom.  viii. 
33.  For  justifying  faith  is  the  ground  and  spring, 
from  which  only  sound  and  true  comfort  does  flow. 

Hope  will  make  you  wait,  and  expect  with  patience, 
the  accomplishment  of  God's  sure  promises,  whereby 
it  will  hold  you  as  steady,  and  as  sure  from  wreck  of 
soul,  as  any  anchor  can  hold  a  ship.  God  does  there- 
fore give  hope,  that  it  may  be  as  an  anchor,  sure  and 
steadfast,  Rom.  viii.  25.  Though  while  you  are  in  the 
sea  of  this  world  it  does  not  keep  you  so  quiet,  but  that 
you  may  be  in  some  measure  tossed  and  disquieted 
with  the  waves  and  billows  of  fear  and  doubt,  to  try 
the  goodness  of  your  vessel,  and  strength  of  your 
anchor,  &c.,  yet  you  shall  be  sure  not  to  make  ship- 
wreck of  faith  and  a  good  conscience,  if  you  shall  lay 
hold  upon  this  hope  set  before  you,  Heb.  vi.  18,  10. 


THE    CHRISTIAN  S    DAILY    WALK.  341 

And  as  for  love,  they  that  love  the  Lord  shall  have 
peace :  you  must  therefore  love  God ;  love  his  ordi- 
nances and  his  people ;  love  God  with  all  your  heart ; 
love  your  neighbours  as  yourselves ;  love  God's  com- 
mandments. For  great  peace  shall  they  have,  saith 
the  prophet,  that  love  God's  law,  and  nothing  shall 
offend  them,  Psa.  cxix.  165. 

Whoever  shall  thus  take  up  Christ's  yoke,  and  follow 
him,  shall  find  rest  to  their  souls.  Matt.  xi.  29  ;  and 
peace  shall  be  upon  them,  as  upon  the  Israel  of  God, 
Gal.  vi.  16. 

Fifthly,  If  you  w^ould  have  peace,  use  all  good 
means  whereby  you  may  be  often  put  in  remembrance 
of  the  exhortations  and  consolations  of  God.  They 
in  the  Hebrews  were  therefore  disquieted,  and  ready 
to  faint  in  their  minds,  because  they  forgot  the  exhor- 
tation, which  said.  My  son,  despise  not  the  chastening 
of  the  Lord,  &c.,  and  because  they  forgot  the  conso- 
lation, which  saith,  Whom  the  Lord  loves,  he  chastens, 
Heb.  xii.  5,  6. 

The  principal  means  of  being  put  in  mind  of  God's 
consolations,  are  these  following : 

1.  You  must  be  much  conversant  in  the  Scriptures, 
by  reading,  hearing,  and  meditating  thereon.  For  they 
were  all  written  to  that  end,  that  through  patience  and 
comfort  of  the  Scriptures,  you  might  have  hope,  Rom. 
XV.  4. 

The  Scriptures  of  God,  they  are  the  very  wells  and 
breasts  of  consolation  and  salvation,  Isa.  xii.  3.  Ixvi. 
11.  The  law  discovers  sin,  and  by  its  threats  against 
you,  and  by  relating  judgments  executed  upon  others, 
does  drive  you  to  Christ,  Gal.  iii.  24.  The  promises 
of  the  gospel  made  to  you,  and  the  accomplishment 
thereof  to  others,  do  settle  and  confirm  you  in  Christ, 
whereby  your  heart  is  filled  with  joy  and  consolations 
The  gospel  is  called  the  gospel  of  peace,  and  the 
ministers  of  the  gospel  are  said  to  bring  glad  tidings 
of  this  peace,  Rom.  x.  15.  It  is  the  bright  shining 
light  in  the  gospel,  which  will  guide  your  feet  in  the 
way  of  peace,  Luke  i.  79. 

2.  Be  much  in  good  company,  especially  in  theirs, 

29* 


•^42  THE  christian's  daily  walk. 

who  are  full  of  joy  and  peace  in  believing,  whose 
exannple  and  counsel  will  mind  you  of  joy  and  com- 
fort, and  will  be  of  excellent  use  unto  you,  to  establish 
you  in  peace. 

Sixthly,  and  lastly.  Acquaint  yourself  with  God, 
concerning  the  course  he  uses  to  take  with  his  children 
in  bringing  them  to  glory;  acquaint  yourself  with  God 
also  in  praying  much  for  peace,  unto  him  who  is  the 
God  of  peace,  the  Father  of  mercies,  and  the  God  of 
all  consolation ;  then  you  shall  have  peace,  and  much 
good  shall  be  unto  you.  Job  xxii.  21.  For  it  is  God 
that  speaks  peace  to  his  people,  Psa.  Ixxxv.  8;  where- 
fore assuredly  his  answer  to  him  that  asks  peace,  will 
be  an  answer  of  peace,  even  this  peace  which  passes 
all  understanding.  God  shall  give  you  peace,  and  with 
it  glory,  even  a  glorious  peace. 

Thus,  I  have  shown  you  the  excellency  of  peace, 
together  with  the  impediments,  furtherances,  and 
means  of  peace.  Shun  the  impediments,  improve  the 
furtherances;  and,  I  dare  assure  you,  that  although  in 
this  life  you  may  still  feel  a  conflict  between  faith  and 
doubting,  between  hope  and  fear,  between  peace  and 
trouble  of  mind ;  yet  in  the  end  you  shall  have  perfect 
peace,  Psa.  xxxvii.  47.  In  the  mean  time,  though  I 
cannot  promise  you  to  have  always  that  peace,  which 
will  afford  you  sense  of  joy ;  yet  God  has  promised,  that 
you  shall  have  that  which  shall  keep  your  hearts  and 
minds  in  Christ  Jesus ;  and  what  would  you  have  more  ? 

I  thank  God,  I  have  reaped  much  benefit  to  myself 
in  studying,  and  penning  these  directions.  I  pray  God 
that  you  may  reap  much  good  in  reading  of  them. 
Now  the  God  of  hope  fill  you  with  all  joy  and  peace 
in  believing,  Rom.  xv.  13.  "And  the  God  of  peace  that 
brought  again  from  the  dead  our  Lord  Jesus,  that 
great  Shepherd  of  the  sheep,  through  the  blood  of  the 
everlasting  covenant,  make  you  perfect  in  every  good 
work,  to  do  his  will,  working  in  you  that  which  is  well 
pleasing  in  his  sight,  through  Jesus  Christ;  to  whom 
be  glory  for  ever  and  ever.     Amen."     Heb.  xiii.  21. 

THE    END, 


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